Exposition of John 17, Exposition · Part 20
JOHN 17.6.
I have manifeſted thy Name unto the men which, &c.
WE have been very long upon the firſt Part of our Saviours Prayer, and now at length it is ended and diſpatched. Charity begins at home, and ſo our Saviour Chriſt began with his Petitions for himſelf. For that hath been the ſubſtance of his Prayer hitherto, that as he hath been humbled and abaſed with men, ſo now he might be glorified with his Father. And this he urges very hard with many preſſing arguments; and ſo he ceaſes to ſolicite any further for himſelf.
Charity begins at home, as I have ſaid, but it doth not end there; Our Saviour is not ſatisfied to put up his Petitions to his Father for himſelf, but in the next place he becomes a Suitor alſo for his Church. And here he prayes for his Apoſtles and Diſciples then about him, the members of the preſent Church. And then for thoſe who were after to be called by their preaching, the members of the Church to come. In the firſt place he prayes for his Apoſtles and Diſciples then about him, the members of the preſent Church, who were already called and ſanctified, whom God had given him out of the world. I pray for them (ſaith he) I pray not for the world. In the ſecond place, he prays for thoſe who were after to be called by their preaching, the members of the Church that was to come, in verſ. 20. and ſo on to the concluſion of the Chapter, Neither pray I for theſe alone, but for them alſo that ſhall believe on me through their word.
I muſt at this time make a little entrance upon our Saviours Prayer in behalf of his Apoſtles and Diſciples, who were preſent with him. They were very near to him, they were waiting then upon him, they were converted immediately by himſelf, and called by his own word, and therefore they have the precedency and the preferment in his Prayer.
And here we have to be conſidered, Firſt the preparation to it, and ſecondly the matter of it. The preparation to this Prayer of our Saviour in the behalf of his Apoſtles and Diſciples; Diſcovers firſt, what he himſelf had done in reference to them. And then what they had done in reference to him. What they were, both in relation to himſelf, and to his Father. And where they were, viz. In ſuch a place wherein they ſtood in need of his Prayers. Theſe things are interwoven and commixt, and we muſt take them in our progreſs as we find them. Only this would be conſidered, that all of them are premiſed by our Saviour, before he puts up one Petition for them, to ſhew what cauſe there was why they ſhould be remembred in his Prayers.
Begin we with the firſt thing which our Saviour mentions by way of preparation to the Prayer which he makes for his Apoſtles and Diſciples. I have manifeſted thy Name unto the men which thou gaveſt me out of the world.
And here you may take notice with me of theſe two particulars. Firſt; the action of our Saviour in reference to his Apoſtles and Diſciples, of which he minds his Father here, I have manifeſted thy Name. Secondly, the deſcription of the perſons to whom he had made known his Fathers Name, viz. the men which he had given him out of the world. For opening of the former, we muſt examine and reſolve what is intended by the Fathers Name, which Chriſt affirmeth here he had made known, I have manifeſted thy Name.
Some think the meaning to be only this, that he had made him known to his Apoſtles and Diſciples, under the notion of a Father. They knew him as a God before, and ſo did generally all the people of the Jews, but as a Father in his Son, they had no acquaintance with him. Now by this Name our Saviour had diſcovered him to thoſe whom he had called and ſanctified, he had brought them now to know him as a Father. This is the title he gives him all along from the beginning of his Prayer to the end, Father, Holy Father, Righteous Father, and the like. This is the name by which he repreſents him unto his Apoſtles and Diſciples, and under which he would have them to conceive and apprehend him, as a Father to his Son, and as a Father to themſelves in him, and this is that which he intends (as ſome conceive) in this profeſſion, I have manifeſted thy Name, &c.
This is ſomething (I acknowledge) yea, this is very much of that which he intends, but yet I think it is not all. The Name of God in general is all that makes him known to men, wherein ſoever the nature, or the will of God, or whatſoever elſe of God can be imagined or conceived, is diſcovered and made known, all this is intimated by the Name of God. So that our Saviour in my Text, in ſaying he had manifeſted Gods Name, ſaith in effect, that he had fully manifeſted and revealed his Father to his people. So that there was nothing of him neceſſary to be known, which he had concealed from them. He had not hid one letter of his Name from them. So that the point to be obſerved is this.
DOCTRINE. That Jeſus Chriſt hath made an abſolute, compleat and full diſcovery of his Father to his people.
The Name of God ſometimes imports his Nature, ſometimes his Titles, ſometimes his Attributes, ſometimes his Ordinances, and ſometimes his works, as I could give you inſtances of all theſe. And all of theſe our Saviour had laid open fully to his Apoſtles and Diſciples, as he profeſſes to his Father here, I have manifeſted thy Name unto the men which thou haſt given me out of the world.
And this is that which the Evangeliſt affirmeth of him, Ioh. 1.18. No man hath ſeen God at any time, the only begotten Son which is in the boſom of the Father, he hath declared him. Obſerve it well, it is not ſaid he hath declared ſomething of him, but he hath declared him. Declared him wholly and compleatly, all that is declarable of him he hath made known to his people. The proteſtation which he makes to his Apoſtles, when he was about to leave them, runs very much to this purpoſe, Joh. 15.15. All that I have heard of my Father, not from my Father, but of my Father, I have made it known to you. Whatſoever I have been informed in concerning my Father, at leaſt as Mediator, and as the Prophet of my Church, I have diſcovered it to you. I have been very faithful to you in the buſineſs, whatſoever hath been ſhewn me of my Father, for your inſtruction and your information, I have not kept one whit from you. I ſhall add no more for proof, that I may have time to ſhew you, How Jeſus Chriſt hath made this full diſcovery, and then why Jeſus Chriſt hath made this full diſcovery of his Father to his people. And in purſuance of the latter, I ſhall examine and reſolve why Jeſus Chriſt, and none but he hath made it. And in the ſecond place, why the diſcovery he hath made is ſuch an abſolute and full diſcovery.
As for the firſt of theſe, how Jeſus Chriſt hath made ſuch a diſcovery of his Father. This will be neceſſary to be known, for the diſtincter underſtanding of the point: And he hath made it principally three ways: by his Perſonal appearance in the fleſh; by his Word; and by his Spirit.
1. Firſt by his Perſonal appearance in the fleſh, our Saviour Chriſt hath made ſome diſcovery of his Father. Jeſus Chriſt as he is Man, and as he hath aſſummed our Nature, is the Image and reſemblance of his Father. And this is that which the Apoſtle aims at, when he ſaith, He is the Image of the inviſible God, Col. 1.15. by which he intimates expreſly, that however God be in himſelf inviſible, yet there is ſome reſemblance of him in the Lord Chriſt, ſo that he may be ſeen in him. It's true indeed, that Jeſus Chriſt as God is the inviſible Image of God, and thus he is the very picture of the Father, Heb. 1.3. But as he hath aſſumed our fleſh, he is the viſible Image of God. And this is clearly the Apoſtles meaning when he ſaith, He is the Image of the inviſible God. His purpoſe is not to declare how Jeſus Chriſt is the inviſible Image of God the Father from Eternity, but viſible to us in time. And hence he ſaith not ſimply, who is the Image of God, but of the inviſible God. In which there is a cloſe Antitheſis. q. d. Having aſſumed our Nature, he is now become the viſible Image of the inviſible God. That God who is inviſible, is made viſible in him. And this is that which is ſuggeſted, Ioh. 1.18. No man hath ſeen God at any time, you may conceive it with the outward eye, the Son of Man who came out of the boſome of the Father hath declared him. He hath diſcovered him in ſome reſpect to that eye. And therefore when our Saviour was incarnate, it is ſaid, that God was manifeſted in the fleſh, which is the object of the eye of ſenſe, 1 Tim. 3.16. So that he that had looked upon him, might have ſeen the Father in him. In which reſpect it is, that when Philip was ſo earneſt to have the Father ſhewn him, our Saviour bid him to behold himſelf, and addeth preſently, He that hath ſeen me hath ſeen the Father alſo, Joh. 14.9. This is the Viſion mentioned in the Book of Iob, I know that my Redeemer, &c. yet in my fleſh I ſhall ſee God. Not in my ſpirit, or my underſtanding only, but my fleſh: yea, and I ſhall look on him, not with other, but with theſe ſame eyes. Which can be no other way, but in the glorified Body of Chriſt.
2. Secondly Chriſt hath made a diſcovery of his Father by his Word, and by his Goſpel. There he hath ſhewed him forth to men, ſo far as it is neceſſary that he ſhould be known by them. And this is partly intimated in that ſpeech of his to Philip, Joh. 14.9, 10. How ſaiſt thou ſhew us the Father? Believeſt thou not that I am in the Father; and the Father in me? The words that I ſpeak unto you, I ſpeak not of my ſelf, ſaith Chriſt. My manner is not to be ſpeaking to you of my ſelf ſo much, as of my Father, nor to advance my ſelf ſo much, as to ſet up my Father upon all occaſions. And how then is it that you that have ſo long converſed with me, and have heard ſo much from me, are yet ſo unacquainted with my Father? If you obſerve the manner of our Saviours teaching and diſcourſing, you ſhall find that he inſiſted very much on matters that concerned his Father, he was always talking of him, eſpecially when he was drawing near his paſſion, and ready to depart from his Diſciples, he laboured very much to make his Father better known to them. And when he was about to leave them, he profeſſed that he had perfectly acquainted them with all things that concern his Father, ſo far as they were come to his knowledge for the inſtruction and the information of his people. Indeed the word of Chriſt, the Goſpel, containeth in it all things that are neceſſary to be known of God the Father, whether his Nature, or his Will, or his Son, or his Spirit, &c. And therefore it is ſaid, that it is able (of it ſelf without addition) to make us wiſe unto ſalvation, 2 Tim. 3.15. This is a perfect and a full diſcovery, ſo that we need no other knowledge of the Lord to bring us to ſalvation then that which is revealed to us in the Scripture.
3. Thirdly Chriſt makes a full diſcovery of his Father by his Spirit. And this is that which is the Complement of all in this buſineſs. Indeed there is a full diſcovery of him in the Word, materially there is nothing wanting there; But it is not full to us without the revelation of the Spirit. Chriſt ſhews his Father there, in all his glory, excellency, over-flowing love to his people. But if the Spirit do not cure the blindneſs of our eyes, and open them, and take away the vail that is upon them, we can never ſee him. It is the Comforter the holy Ghoſt that teaches all things, conceive it efficaciouſly and with ſucceſs, Ioh. 14.28. who comes out from the Father, and makes known the Fathers Name to his people. Thus we have ſeen how Jeſus Chriſt makes this diſcovery.
Now let us ſee why Jeſus Chriſt makes this diſcovery of his Father; And here you may remember I propounded two things. Firſt why Jeſus Chriſt and none but he makes this diſcovery: And ſecondly why the diſcovery which he makes, is ſuch an abſolute and full diſcovery.
1. Firſt, as for the firſt of theſe, Why Jeſus Chriſt and none but he makes this diſcovery. There are two weighty reaſons for it: For firſt, none but he is able. And next, none but he is fit to make it.
1. Firſt none but Jeſus Chriſt is able to make this full diſcovery of his Father; For none but he is perfectly acquainted with him. Alas all men are ſtrangers to the Father, the worſt men abſolutely and in all reſpects, and the beſt in ſome meaſure. And all the knowledge which any ſoul hath of him, it hath from Jeſus Chriſt too. But now my Brethren, Jeſus Chriſt hath the full knowledge of his Father, he doth not know him outwardly alone, but he knows his very heart, and the ſecrets of his boſom. And therefore he is ſaid to lodge there, and ſo to be the only poſſible revealer of the Father to the world. No man hath ſeen God at any time, the only begotten Son which is in the boſom of the Father, he hath declared him, Joh. 1.18. How is it poſſible for any one to make the Father known, unleſs he know him? Now this is proper and peculiar to the Son. No man knows the Father but the Son, that is, originally, primitively of himſelf, and therefore it is added preſently, and he to whom the Son will reveal him, Joh. 11.27.
2. Secondly as none but Chriſt is able, ſo none but Chriſt is fit to manifeſt his Father to his people. He is the only Mediator between God and man, there is but one, as the Apoſtle tells us, and that is Chriſt, 1 Tim. 2.5. And therefore it is congruous that he ſhould manage and tranſact the buſineſs, all the buſineſs between God and man, that all ſhould go through his hands. He is to make God friends with us, and to make us friends with God, the peace muſt be on both ſides. And how ſhall he effect the latter, but by revealing and making known his Father to us, in all his beauty, and his glory, and his excellency in himſelf; in all the tenderneſs and dearneſs of his love to us, and ſo to joyn our hearts to him. This latter is eſpecially the Name of God, which Chriſt was (as a Saviour) to diſcover, viz. his attributes of Love and Mercy. This was the proper work of Chriſt indeed, to manifeſt this Name of God, all that is ſweet and lovely in him to his people.
This may ſuffice to let you know, why Jeſus Chriſt and none but he makes this diſcovery of the Father to his people.
We have but one thing yet behind, why the diſcovery that he makes is ſuch an abſolute and full diſcovery? I give you but two reaſons of it, and I have done for this time: he doth it in the firſt place that he may be faithful, and in the next place that diſcovery which he makes may be effectual.
1. He makes a full diſcovery, that he may be faithful as the Prophet of his Church. For if he ſhould not ſhew his Father to us fully, if he ſhould hide any thing of God from us, which it concerneth us to know, how ſhould he be a faithful Prophet to us? And even as if he ſhould not make compleat and perfect ſatisfaction for us, he ſhould not be a faithful Prieſt; So if he ſhould not give compleat inſtruction to us, he ſhould not be a faithful Prophet. Indeed his Father hath appointed him, my Brethren, to make known his Name, every letter of his Name to his people, and hence he gives him this account, when he is even about to leave the world. I have manifeſted, &c.
2. He makes a full diſcovery of his Father to his people, that the diſcovery which he makes may be effectual. For if he ſhould conceal the leaſt particle, the leaſt iota of his Fathers Name, which is required to be known neceſsitate medii, to ſalvation, all the reſt that he revealeth would be in vain, it would be to no purpoſe. If he make not a full diſcovery, (in the ſenſe that I have ſaid) it were as good that he made none at all. And therefore that he may attain the end for which he came into the world, for which he executes his Mediatorſhip in all the offices, and branches of it, even the Salvation of his people, he makes his Father ſo far known to every one of his, that nothing may be hidden from them; in the ignorance of which, whoſoever dies, muſt periſh.
Now is it ſo, that Jeſus Chriſt hath made an abſolute, compleat, and Ʋſe 1 full, &c. The leſs are they to be excuſed, and the more to be condemned, who yet continue ignorant of God, of his Nature, and his Will, notwithſtanding this diſcovery. Though Jeſus Chriſt hath done ſo much to make his Father known to them, yet they continue wholly unacquainted with him. They are meer ſtrangers to the Father, they do not know ſo much as a Letter of his Name, which Chriſt hath made ſo manifeſt. And this is very evident, becauſe they do not love him, they do not truſt in him, which they would be ſure to do, if they did know the Name of God. They that know thy Name will put their truſt in thee, ſaith the Pſalmiſt, Pſal. 9.10. And ſo it may be ſaid as well they that know thy Name will love thee, and they that know thy Name will fear thee. It is impoſſible but mens affections ſhould be managed and moulded by their apprehenſions, and that the principles which they have rooted in their underſtandings ſhould have ſome influence, and operation on their hearts. So that if men did but know the wrath of God, it could not be but they would fear him, if they did know the power of God, and know it as engaged for them, it could not be but they would truſt him and depend upon him. If they did know the love, and mercy, the beauty and the excellency of the Lord, it could not be but they would love him. But while they ſhew forth none of this, it is apparent that the Fathers Name (of which theſe are but divers Letters as it were) is utterly unknown to them. Now, my Beloved, when the Lord ſhall be revealed from heaven, with his mighty Angels, in flaming fire, to render vengeance unto them that know not God, what will become of thoſe men? Alas their unacquaintance with him (now Chriſt hath ſhewed his Name ſo plainly) will be void of all excuſe. If Jeſus Chriſt had kept his Father cloſe, if he had hid his Name, his Love, his Power, his Mercy, and the like, and had not manifeſted it to men, they might have pleaded ſomething when the day of reckoning comes. They might have ſaid, alas it is no wonder that the Father is unknown to us, for which way ſhould we come to be acquainted with him? He dwells in light, that no man can approach unto, whom no man hath ſeen, or can ſee. But then Chriſt Jeſus will be ready to reply, it was a great part of my errand and my buſineſs down into the world, to help men to the ſight of him, to manifeſt his Name to men. And I have done it fully and compleatly, and therefore if you know him not, your ſin is wilful, and your damnation muſt be heavy.
Is it ſo, that Jeſus Chriſt hath made an abſolute, &c. then let us bleſs Ʋſe 2 and magnifie the Lord Chriſt, that he hath done this neceſſary work for us, that he hath ſhewed his Father, and made known his Name to us. We are all of us by nature ſtrangers to him, and of our ſelves we have no means to be acquainted with him. Indeed by nature we may come to have ſome knowledge of a God, as the Apoſtle ſpeaks at large, Rom. 1. But the knowledge of the Father in reference to Jeſus Chriſt, and to his people, is another thing. To know God as a Father to his Son Chriſt, and in and through Chriſt to us, to know him by this Name of his, is unattainable by any light but that which we receive from Chriſt himſelf. So that unleſs he had diſcovered him, we had never known the Father, and ſo had periſhed everlaſtingly. No man knoweth the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. And therefore we are infinitely bound to Jeſus Chriſt that he hath revealed him to us, that he hath made ſuch an abſolute and full diſcovery of his Father to his people, which if he had not done, they had continued ſtrangers to him, both in this world, and in that which is to come. Indeed we might have known him as an angry and a powerful God, we might know him as a Judge and an avenger without any help from Chriſt. But as a ſweet and gracious Father, we had never known him, if Chriſt had not diſcovered him in ſuch a way, and under ſuch a notion to us. This Name of his none but Jeſus Chriſt could teach us, we could have learned to ſpell and underſtand it of no other Maſter in this world. And therefore we are bound the more to Chriſt, and his mercy is the greater, that he hath undertaken to inſtruct us, and make us perfect in this ſweet Leſſon, which is indeed the firſt and greateſt in the Primmer of Religion, the Name of the Father.
Ʋſe 3 Is it ſo, That Jeſus Chriſt hath made an abſolute, &c. Then let us be perſwaded to addreſs our ſelves to the performance of that neceſſary duty, which this ſo large ſo ample a diſcovery of the Father calls for. viz. To grow up in the knowledge of him, and not to reſt, till we be inwardly and throughly acquainted with him. That as the revelation of him in it ſelf is very full, ſo it may be ſo to us too. Beloved, Jeſus Chriſt hath done his work as he profeſſes to his Father in my Text, I have manifeſted thy Name, foreign, I have brought it forth ſaith he, into the light, and ſet it in open view, for ſo much that word imports. By which he intimateth, that his Fathers Name was like a rare and curious piece behinde a curtain, like a rich treaſure covered, or a glorious Image vailed. But now ſaith Chriſt, the vail is taken off, the covering is removed, the curtain drawn. I have expoſed my Fathers Name to the veiw of all my people. This Chriſt hath done, you ſee, and now let us conſider what we are to do. No queſtion he hath brought it forth that we might ſee it, that we might feed our eyes upon it, that we might grow up in the knowledge of his Fathers Name, of the dearneſs of his love, and the ſweetneſs of his mercy, the tenderneſs and the abundance of his compaſſions unto poor loſt creatures. This is the Name which Jeſus Chriſt hath manifeſted to us that we might be acquainted with it.
Now I beſeech you, my Beloved, let us not by neglecting this diſcovery, go about to fruſtrate Chriſt, and do as much as in us lies to diſappoint him of his purpoſe. Oh let us labour that our knowledge of the Name of God, may be in ſome ſort anſwerable to the revelation that Jeſus Chriſt hath made of it. And that as we have (ſince our Saviours coming in the fleſh) a fuller, and a more compleat diſcovery of it then they in former ages had, we may accordingly exceed and go beyond them in the knowledge of it too. We may know more of God, eſpecially of his love, and of his mercy to his people in his Son, then they did. Or if it be not ſo, to what end is the pains that Chriſt hath taken to manifeſt his Fathers Name to us? Oh let us be aſhamed to come behind the Saints of the Old Teſtament in the knowledge of this Name, who came behind us in the means of this knowledge.
Is it ſo, That Jeſus Chriſt hath made an abſolute, &c. Then let us ſatisfie Ʋſe 4 our ſelves with the diſcovery he hath made. And let us not attempt or undertake to know more of the Father then he hath made known to us. Indeed if Jeſus Chriſt had fallen ſhort in this diſcovery, it were but reaſon that we ſhould exceed and go beyond it. If he had not told us all that is fit for us to know, it were a congruous thing that we ſhould ſtrive to know more: But ſeeing the diſcovery he hath made is ſo compleat and abſolute in all reſpects, ſo that there can be nothing added to it, we have cauſe to reſt in it, and to content our ſelves with ſo much knowledge of the Father as he hath revealed to us.
Indeed there is an itch in Nature to ſearch into thoſe things (eſpecially concerning God) which are concealed and hid from us. Fain we would ſee his face, when Chriſt hath manifeſted but his back-parts to us, we would know more of his Nature, of his Counſels and Decrees, the order of them, the meaſure of them, the objects of them, then he hath thought expedient to reveal to us. We would approach too nigh to gaze, we would intrude on thoſe things which we have not ſeen, for which we have no revelation, as the Apoſtle ſpeaks, Col. 2.18. And this my Brethren, is the evill Genius of theſe very times, men go beyond themſelves in ſifting into things concerning God, and beyond Chriſt too: I mean beyond any thing that he hath manifeſted of his Father to them. Indeed they tell us that Chriſt reveals it to them by his Spirit. But that is not the Spirit of Chriſt which ſhews us any thing beyond what he hath written in his Word. The buſineſs of the Spirit is not to bring us any other truths then thoſe which are revealed in the Word, but to clear thoſe to us. If any ſpirit bring us any thing, croſſing with, or but ſo much as diverſe from the Scripture, if an Angel dropt from Heaven teach us any other Doctrine, he muſt not be believed, but accurſed. To the Law and to the Teſtimony ſaith the Prophet, Iſa. 8.20. If any man or Angel ſpeak not according to this Word, let him pretend what light he will, it is becauſe there is no light in him. And therefore let us ſatisfie our ſelves with that which Chriſt hath manifeſted of his Father in his Word, and in his Goſpel. Since his diſcovery is ſo full, let us not ſeek to go beyond it. That ſpeech of God to Moſes, who (whether he were curious or no) was very earneſt to behold his glory, is obſervable, Exod. 33.19. I will make all my good go before thee, (that is) I will diſcover ſo much of my ſelf to thee, as ſhall be good for thee to know. And this our Saviour Chriſt hath done compleatly. We need no further knowledge of the Father here to make us happy, to make us wiſe unto ſalvation. And therefore let us reſt in it.
And to this end I ſhall preſent you with a few Conſiderations.
It is a fruit and evidence of pride to ſtrive to know more of the Fathers Name then Chriſt hath manifeſted to us. It proceeds from a deſire to be obſerved, as having ſomething more then ordinary in us, and this hath much prevailed with many men in theſe times; to know no more of God then Chriſt hath ſhewed us in the Scripture, this is no ſuch great matter, this will never make them famous. And therefore they muſt have their nice and curious ſpeculations by themſelves, beyond any written word, they muſt have hidden things diſcovered to them, which other men are not acquainted with, that they may be obſerved to be men of ſingular depth, and extraordinary intercourſe with the Spirit of Chriſt. This the Apoſtle notes in thoſe Impoſtors, Col. 2.18. Intruding into thoſe things which they have not ſeen. But how comes this to paſs? vainly puffed up by their fleſhly mind. There is the cauſe of this intruſion. And hence the Prophet David, to ſhew that he was not proud and haughty, makes this the evidence, Pſal. 131.1. I do not exerciſe my ſelf in things that are too high for me.
It is a grievous ſin to labour to know more of God then Chriſt hath manifeſted to us. It is no better then intruſion on the right of God himſelf, ſuch a man doth foreign in the fore-alledged Text, Col. 2.18. Intrudes upon anothers right, enters on the poſſeſſion of another. Now whoſe poſſeſſion are theſe ſecret things? To whom do they belong? to God ſaith Moſes, Deut. 29. ult. The ſecret things belong unto the Lord our God, but thoſe things which are revealed belong unto us and unto our children. So that while we content our ſelves with theſe revealed things, we are like honeſt-minded men, that keep and uſe their own, and love not to encroach upon their neighbours. But if we be not ſatisfied with the things which God hath manifeſted and revealed of himſelf, as thinking them too narrow and too mean a purchaſe for us, and ſo preſumptuouſly go on to ſearch, and dive, and pry into his reſerved ſecrets which he hath locked and ſealed up, we go beyond our own, and enter upon his poſſeſſion. And this is that which the Apoſtle notes in theſe ſeducers, they entred and intruded into thoſe things which they had not ſeen, for which they had no revelation from the Lord, no demonſtration from the Scriptures, they were not things allowed for them to know, and ſo their medling with them was intruſion.
And as it is a ſinful thing, ſo it is a dangerous thing to labour to know more of God then he hath manifeſted to us. It is a matter of extream hazard. The people of the Jews you know had certain bounds and limits ſet them, at the promulgation of the Law, beyond which none of them might dare to ſtep, no, not a foot to gaze or pry, Exod. 19.21. Their ground was meaſured out, and ſo was Gods; ſo much he allowed to them, and ſo much he reſerved to himſelf; as long as they contained themſelves within their compaſs they were ſafe. But if out of a curious diſpoſition any man adventured into Gods precincts, there was no other way but death. So God hath ſet us bounds and limits in our knowledge of himſelf, ſo much he allows to us, and ſo much he reſerveth to himſelf. So long as we contain our ſelves within the bounds of things revealed, we are ſafe, for they are ours, as Moſes tells us. But if out of a vain deſire to gaze and pry, we enter upon ſecret things, we have intruded upon Gods peculiar, and we may juſtly fear his ſtroke.
Conſider it is a fruitleſs thing to labour to know more of God then he hath manifeſted to us, for more of him cannot be known. And to ſeek to know more, is the direct and ready way to loſe that which we know already; to preſs too near to gaze upon him, is to have our eyes darkened, till at laſt we ſee nothing. Excellens viſibile deſtruit ſenſum. He dwelleth in light that no man can approach unto, and therefore the Apoſtle Paul exhorting us to labor for the knowledge of the Lord, and of his will, adviſes us withall foreign, not to be wiſe above that which is meet, Rom. 12.3. Adam had a mind to know as much of God, as God himſelf, and by this means he came to know nothing. And truly it is juſt with God to ſuffer ſuch to err and wander in their vain imaginations, who would be ſo overwiſe, till they become meer fools, as the Apoſtle Paul ſpeaks, Rom. 1.22.
Is it ſo, that Jeſus Chriſt hath made an abſolute, &c. then let us live Ʋſe 5 and walk like men that have this rich diſcovery made to us. Like men that know the Fathers Name. All people will walk, every one in the Name of his God, ſaith the Prophet Micah, Mic. 4.5. And why ſhould not we add as he, and we will walk in the Name of our God for ever and ever. I ſhall perſwade you to it eſpecially in two Caſes, in times of ſinful and of poenal miſery.
1. Firſt when we are under ſinful miſery, by reaſon of the guilt and power of our tranſgreſſions, let us walk like men that have the Fathers Name made known to us. We are apt in ſuch a caſe ſometimes to caſt away all hopes of pardon and forgiveneſs, to think that mercy is too narrow for us; to ſay to God as Peter to our Saviour, Depart from us, for we are ſinful men. Why, my Beloved, do you know the Fathers Name, the Name which he himſelf proclaimed to Moſes, Exod. 34.6. The Lord, the Lord God, patient and long-ſuffering, merciful and gratious, and abundant in goodneſs and truth, keeping mercy for thouſands, forgiving iniquity, tranſgreſsion and ſin. All ſorts, all kinds, and all degrees of ſin. And can you doubt whether there be enough of mercy in him to cure your ſinful miſery? What do you want, or what can you deſire that is not to be found in his Name? Are your ſins many for the number of them, and great for the meaſure of them? The mercies of the Lord are more and greater, he is abundant in goodneſs and truth. Are they of divers ſorts, and divers kinds? He forgiveth iniquity, tranſgreſſion, and ſin. Have they been long continued and held out againſt God? He is gratious and long-ſuffering. Somewhat there is in Gods Name to anſwer all objections of the humble ſoul, and to keep it from deſpair, when iniquities do look moſt horrid, and moſt black upon it.
2. So in the ſecond place when we are under poenal miſery, let us walk like men that have the Fathers Name made known to us. What ever our diſtreſſes be, either perſonal or National, let us not give all for loſt, as moſt are very apt to do. Oh we ſhall never be delivèred. There is no other way, but we muſt ſink in this affliction. Why, my Beloved, do you know the Name of God, do you know his power and mercy? How is it then that you have ſo little faith? That you depend no more upon him? mark what the Prophet David ſaith, Pſal. 9.10. They that know thy Name will put their truſt in thee. And therefore while you are ſo diffident and faithleſs, it is too apparent that you are not ſo well acquainted with the Fathers Name, as you might and ought to be. Now I beſeech you, my Beloved, take in the diſcoveries that Chriſt hath made of this Name. And when you are in any miſery, in any ſinful, in any poenal miſery, hide your ſelves in the Name of the Lord your God.