2 Peter 1:19

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; 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 eyes. 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 be? 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? Untill 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 bee fulfilled before it bee understood, Augustine.

A Prophet is called of the Hebrewes, Naba, vates: and Roeh, videns, a seer. Of the Grecians, προφήτης: 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: onely 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. Onely 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.] βεβαιότερον τὸν προφητικὸν λόγον. 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.

1 Some answer, that here a comparative is put for a positive; More sure, for Sure: or for a superlative: βεβαιότερον, for βεβαιότατον; 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 καλῶς, but κάλλιον; 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 vnto me, Thou art my Sonne, this day have I begotten thee, Thus was it a Surer Word, not 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 onely 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 voice 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 that 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. Ro. 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. So 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. 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. 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, which 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 into 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 them, 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: onely 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, προσέχοντες, Yee take heed, intend, observe.

The Commendation, καλῶς ποιεῖτε, 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 mercie-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. Vpon 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 pits . But how? hee must bee 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 mercie: 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 tune 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 generation 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 λόγος προφητικὸς, a word Prophesied: the Gospell λόγος προφορικὸς, 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 praise 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 tamen 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: doe thou restore according to equitie, or the Lord will not restore thee according to mercie. 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: onely 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.

1 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 mercie: 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. Vnto 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 Lords 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 onely 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 onely 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 as 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 division 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 [τὸ σκότος τὸ ἐξώτερον], 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. Oh that is a place 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 clouds can keepe off that Sunne of Righteousnesse? 2 Sam. 22.29. Thou O LORD will lighten my darknesse. No darkenesse shall afflict thy body, while there is this saving light in thy soule.

For the darknesse of affliction, true it is that the brightest day hath the cloud most quiet minde her disturbance. Our best estate hath ague-fits; but he that [is Pa-] ter luminum beholds us, Psal. 31.7. Thou hast knowne my soule in adversity. This comforts forts us in misery, Psal. 31.16. as the suffering childe that knowes his father seeth: Make thy face to 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 onely 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 nondum 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. you may remember the prediction. When we know the way the King will come; and have his idea imprinted in our minds, wherby we may discerne him when he is come we shall with more readines welcome him, with lesse doubt. Thus Zachary sung, Luke 1.78. The day-spring from on high hath visited us. This was that day dawning, and morning-starre; when that great Sunne of Righteousnesse had newly risen from the wombe of the Virgin, 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 need 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 sunt 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, darkly; 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 still , though a dimme light in respect, yet a light. So Matth. 28.20. I am with you unto 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 and 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 meane to leave that refuge after his deliverance? No, Thou art my rest forever, Cant. 3. I held my Beloved, and would not let him goe, untill I had brought him into my mothers house. Did she let him goe then? No, she held him fast in her nuptiall bed of faith for ever, Cant. 2.7. Waken not my Love till he please. Disquiet not my Saviour nor grieve his Spirit, nor dishonour his Name, not by any provocation of [sinne inter-] his peace, Till he please: but hee will never be pleased with such a disturbance. The reprobate shall not come out the prison, Matth. 5.26. Till hee hath payed the uttermost most 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. Quis ausus est eam tangere, quae sanctificata [est] 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 untill the day of her death: and it is certaine , 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 Mercie, 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 ἀπὸ τῆς dicta: λύκην 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 onely 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 a 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 [Sole] , luna lux: in the absence of the Sunne, the Moone is a great light. A touch cannot 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, not 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 onely a consuming 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. Plato was of opinion that every soule had this light till it came into the body; and by that mixture it was onely 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 [volans] 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 corrupt 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.

3 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 onely 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 onely 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, that 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, we 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 this world, the pit hell, the bridge whereby she escapes is Gods mercie. 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 mercie; 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 mercie 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 mercie, 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.