Commentary on 2 Peter

THe Apostle had formerly delivered a certain truth: such as both their ears had heard, and their eyes seen: and by many strong arguments confirmed it. Yet because the Jews 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 answer a challenge, with Paul to his Corinthians; Since ye seek a proof of Christ; You shall have one more; in it self profitable, and to you plausible, a word of Prophecy. That as Festus said to Paul, Act. 25.12. Hast thou appealed unto Caesar? unto Caesar thou shalt go. So Appellastìsne Prophetas? • ad Prophetas ibitis: have you appealed to the Prophets? to the Prophets you shall go. They also shall witness 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 Prophecy. Why, what strength hath this above the other? Yes, it is more sure. Well say it be more sure, what is this to us? we heard it not. Yes we have it, visible to our • yes. But men may have it, and not regard it: as the Indians that were owners of all he gold, yet were the poorest beggars. Nay, but we take heed to it, attend it. Say we should, is this a thing so commendable? may we not rest satisfied with your word and assertion, that saw these things? Nay, but Bene facitis attendants, 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 darkness; and in a dark place a light is comfortable. But this may be some dim candle, that can cast us no rays or beams of illumination: No, it is a Shining light: like John the Baptist, a burning and a shining light. A light that shineth in a dark place. How long shall this light continue? Untill the day down, till the glorious presence of our Lord Jesus Christ be fully manifested to us and that we see no longer through a window or spectacles of faith; but behold with clear eyes the Sun himself. We shall then say of this light of knowledge here, compared with that; as John the Baptist said of himself compared with Christ; He must increase, but I must decrease, John. 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 blessedness shall arise, and tell us that the night is quite past, the day is come, the Sun of righteousness appears, and that we shall appear with him in glory. Let us all therefore first walk faithfully in the light of grace, that we may walk joyfully in the light of glory forever.

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

• A Conference; wherein he compares the Prophetical prediction, with the Evangelical predication; ascribing to it some greater certainty; We have a more sure word of Prophecy.
• A Reference, whereto he refers their scrutation, and commends their attention; Whereunto you do well that ye take heed.
• A Preference, wherein he prefers that excellent light to the common darkness of the world. For the comparison is not between the Prophetical and Evangelical light; but between the light of the Scripture, and the darkness of nature. As unto a light that shineth in a dark place.
• A Difference; wherein he gives that future day light a transcendency to the former candlelight: that being but like a lamp in a dark night, this like a star that brings in the day. Until the day down, and the day star arise in your hearts.

The word of Prophecy.] There are four 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 years 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, John. 4.19. 2. Some prophecy 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 prophecy of things present: such a Prophet was old Simeon, whose eyes saw that present salvation. Thus John 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 aim: Behold the Lamb of God. More than a Prophet, because he baptized Dominum Prophetarum, the Lord of the Prophets, Ier. 4. Those that expound the Prophets: an Evangelical Preacher is called a Prophet. 1 Cor. Chapter 14. Verse 1. Desire spiritual gifts, but rather that ye may prophecy. Chap. 13.9. We know in part, and we prophecy 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 dark, some more plain. Daniel and John wrote darkly: the reason is given, because they wrote in times of persecution. So that if they had done otherwise, themselves and their books had been burned. The events were the clearest expositions of them. It is the property of a Prophecy, Compleri priusquam intelligi, to be fulfilled before it be understood, Augustine.

A Prophet is called of the Hebrews, Naba, vates: and Roeh, videns, a seer. Of the Grecians, 〈 in non-Latin alphabet 〉 : such as did foresee and foretell the purposes of God. Of the Latins, 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 go beyond the commandment of the Lord: but what he saith, that will I speak. So soon as ever the Lord had appeared to Samuel, presently the people took 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 God's will in future things, but by his relation or revelation. Psal. 139.6. Such knowledge is too wonderful for me: it is high, I cannot attain unto it. A vision of their own heads, a fiction of their own brains, were accursed. He that coins money out of base metal, though he stamp upon it the image of the Prince, is a traitor. So is he, that to his own 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.

Devils and men may guess by observation, and collection of causes probable to beget such events: only God knows, Esa. 45.11. Ask 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 doors 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 stars were so many letters, the planets syllables, and the constellations express sentences. So they make the whole heaven a Syntaxis or discourse of God's purpose. Will any King engross the secrets of his Counsel on the door of his Palace? That late character which was set on the brow of heaven, did certainly mean the world some news. But who could undertake to translate the letters of it, or expound the meaning? To break into God's Counsel chamber, will be dangerous treason: only the hand that wrote it, can interpret it. If men could by their own wisdom prophecy; they were not only Sapientiores filiis lucis. Luk. 16.8. Wiser than the children of light: but as wise as Ipsa lux, even self. The very devils that hover in the air, ( uti Adam prope suum Eden, like Adam who being cast out of Eden, dwelt so near it as he could) and by reason of their vicinitie to the stars, can read them better than mortal men, sundered from us so far as earth: yet are they all dunces in respect of Prophecy. 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. Only God can make Prophets, and put into their mouths the foretelling of future things. Ezek. Son of man, I have made thee a watch man over the house of Israel: therefore hear the word at my mouth, and give them warning from me. It is God that speaks in ore Prophetarum, by the mouth of his holy Prophets, which have been ever since the world began. He speaks by the Prophets for the good of our souls, let us hear his Prophets for the honor of his holy name.

A more sure word of Prophecy.] 〈 in non-Latin alphabet 〉 . Why, was not the Apostolical Testimony sure enough? could there be more than ocular and articular witness? The Prophets foretold what they never saw, the Apostles saw what they told. Besides, did not one and the same God speak by them both? Hebr. 1.1. conferred with, Matth. 10.20. plainly demonstrates: that the same God who spake unto the Fathers by the Prophets; spakes also by the Apostles, For it is not yet that speak, 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 dark lantern, which himself 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: 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 ; more sure, for Surest. A place is instanced, Act. 25.10. Paul cleared himself to Festus; To the Jews I have done no wrong, as thou very well knowest. The word is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; not Well, but Better: the comparative for the positive; as Thou better knowest. This same Enallage graduum is not rare among the Greeks and Latins. The French write Tresnoble for Noble: we Most Honorable, for Honorable: and some, To my Worthyer friend, for Worthy. But this answer satisfies not: for first I do not see but that speech of Paul might very well be translated, as Thou better knowest. For Festus being a Roman Judge did better know, that Paul had not done nothing against the Roman Laws, than could the Jews. But it is objected, that Paul appeals to Festus his knowledge, that to the Jews he had done no wrong. True, and why might not the Judge better discern of the cause than the Plaintiff? Every man is well affected to his own cause, and the Jews were blinded with malice, charging Paul with many things, but proving nothing. Festus therefore seeing their malice, and Paul's innocence; 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 particular sight we had in secret, but none will contradict the Prophecies manifested in public. Infidels being so well acquainted with Necromancie, might ascribe this voice to magic. As Psaphon was accepted of the Lybians for a great God, because certain birds had been first taught to sing this lesson, and afterwards being let loose into the air, 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 ear, and there pick out corn, which his credulous followers believed to be the conference of the Holy Ghost: and by a Bull taught and tamed to carry the Quran on his horns. To prevent any such suspicion here, the Prophets are brought in, who did fore-tell all these things long before Christ came himself. Nunquid Magus Christus antequam natus? Could Christ be a Magician before he was borne? Thus there was a Celestial Word, whereby believers are confirmed: and a Prophetical Word whereby unbelievers are convinced. But this answer falls also short of satisfaction: for Saint Peter wrote not to Infidels, but to Believers; such as had already embraced the truth of the Gospel.

3 There is another Solution. Aquin. Lyranus. Hugo, Catharinus, Calv. The Apostle speaks this in respect of the Jews 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 Prophetical witness should be Surer than the Divine and Paternal. First, because their Word did merely depend upon the authority of the same God. Secondly, because Christ's coming had performed what they promised. Now if either of the two can challenge the greater firmness, 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 Prophecy that Christ should come, than in the Apostles sight that he was come. Coram quem quaeritis adsum; He came unto his own, he dwelt among us; there could be nothing surer; than he only promised, now he hath paid the debt. Well yet, albeit God's Testimony were most sure with the Apostles, yet the Prophets Word was more sure with the Jews. They knew them to be the lawful Ministers of God, they were brought up in their Schools; of their words there was no suspicion. His avi, atavi confiderunt: & vetustas ipsa aliquid reverentiae secum trahit; Antiquity it self challengeth reverence. God here said, This is my beloved Son: This they had read before in the Prophets, Psalm. 2.7. I will declare the decree: the LORD hath said unto me, Thou art my Son, this day have I begotten thee, Thus was it a Surer Word, not in it own nature, nor to the Apostles, but to the Jews. 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 useful: but in this respect, that is surer, because it makes more strongly to confirm such hearers. If you will not believe me, have recourse to your Prophets, John. 5.39. Search the Scriptures, they all testify of JESUS CHRIST.

4 Some by this Word of Prophecy would understand only the preaching and writing of the Gospel: and extend it all no further than Evangelical prophecy. But the Context will not bear such an exposition, for the Apostle speaks of fore-written Prophecies, Vers. 20. Prophecy 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 find Christ to be called the Prophet of God, not God to be the Prophet of Christ.

6 Some read it thus, More sure than the Prophets; in the Genitive case plural: but no Copy 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 believe 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, doubtless many will follow me; is this. The foundation is ever more surer than the building: that being sound, though the edifice it self should fall, will firmly stand. Now the New Testament was not yet written; I mean the Gospel of the four Evangelists: nor was it collected into a volume till eight and twenty years after. But the Prophets were extant, and their writings miraculously preserved: these the Jews readily had, and might peruse at their pleasure. Therefore the mere and naked report of Christ's glory on the Mountain, was not so sure as the Prophecy inspired by God, and engraven in the tables of their hearts. And this authentical proof was the surest, until the day did fully dawn, and the divine hand had made the Gospel known 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 far, the Scriptures of the Prophets were surer to the Jews, 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: men's minds may change, occasions divert, their power be defective: but in a performance there is nothing wanting: now the Gospel 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 material and formal parts: for things may be more plainly, more comfortably set down in one place than in another. Therefore Augustine gives this praise to the Gospel, in allusion to that miracle of turning the water into wine, John. 2. That Christ did turn the Prophetical water, into Evangelical wine. There have been some, that through disability to clear this doubt in my Text, have thrust the whole Epistle out of the Canon; and it was four hundred years almost, before it was received, as Eusebius testifies. This was like Alexander, when he could not undo the Gordian knot, to cut it. That was to make quick, but sacrilegious dispatch. There is no such need; to put out the light, because we are blind and cannot see it.

But to conclude plainly; Christ had not yet gotten so much credit with the Jews, as had their Prophets: for their common opinion was, that all Jesus did was by Magicke. This they expressly objected, when he had cast out a devil, 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 believe it to be the voice of the Father. Do you speak of a voice from heaven? Who heard it? Do 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 Gospel, Ephes. 2.20. We are built upon the foundation of the Prophets, as well as of the Apostles: the same Jesus Christ, the Center of them both, being the chief 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 Jews, who referred all the actions of Christ to a bad spirit. We call that most sure, that can give best satisfaction to the scholar: we are late reporters, but the Prophets are ancient. Therefore their Word is certiùs judicio vestro, surer in your judgment, though not in it self, Aug. Christ is an infinite mass 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 usual 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 believe without a miracle, is himself a miracle: yea, and it will be a miracle, if ever he be saved. When that Rich-man in hell requested a Sign for his brethren, he was answered; If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. Thus the Prophets had the more Sure Word, until the Gospel was written. But now it being written, let us ask for no shadows, that have the Substance: demand we no signs, that have Jesus Christ.

Amore sure Word of Prophecy.] this may seem to ascribe some more credit to the Prophets, than to the Gospel? 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 Jews acknowledge the Old Testament, abhor the new: though Turks disclaim both, Atheists despise both, sinners neglect both: yet as the Disciples had but one Master, and were all brothers: so the books have but one Father, and they are all sisters. One Lord is original and Subject of them, one Spirit indicted them, one blood of the Lamb sealed them, one truth is maintained in them, one Spouse of Christ hath with an impartial respect equally received them, and miraculously preserved them: and rather than any rent or maim should be made in their sacred body, she hath sent her members dismembered, and bereft of their dearest blood, into heaven. These are the Gages of our Savior's love, God's royal Covenants, the oracles of his Sanctuary, the key of his revealed Councils, milk from his sacred breast, the light of our eyes, the joy of our harts, the pillars of our faith, the anchor of our hope, the evidences and deeds of our eternal blessedness. 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 Moon. The Captains of the sons of God may hear an unequal report, 1 Chro. 12.14. The least could resist an hundred; the greatest, a thousand. And no wrong was done in that Anthem, 1 Sam. 18.7. Saul hath slain his thousand, and David his ten thousand. One Plato may be more of value, than a thousand vulgar men: and our Savior 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 honor. Moses is no better than Samuel, Samuel than David, David than Solomon, 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 useful application to our souls: but all of it is like Manna, which relisheth to every faithful conscience, as his heart desireth. Oile is best at the bottom, wine at the midst, milk at the top; but the Fountain-water is all alike. This is the Spring-water of life; clear, cooling, healthful, helpful 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 faithful. They are Sure in God's promise, Sure in Christ performance, may they be Sure in our believing hearts forever!

We have a more sure Word.] I come to the third Circumstance, the Persons to whom these Prophecies were committed: the Apostle joining himself with the Jews; We have. The Jews might well attend to the word of Prophecy, for they Had it. They had many privileges, but this was the chiefest, Rom. 3.2. What advantage hath the Jew? or what profit is there of Circumcision? Much every way: but chiefly, because unto them were committed the oracles of God They had the Patriarchs, 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 own proper treasure. And indeed they were faithful keepers of them, preserving them from falsity and corruption: and to this day servant, etsi non observant; they keep them in custody, though they keep them not in obedience. Therefore in our Savior's days, 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 pertain the Covenants, 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 e Zion: Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. So Christ himself testified; Salvation is of the Jews. This was Paul's Farewell to them, able to have melted their hearts, who had been keepers of that sacred Word of so many hundred years. It was necessary that the Word of God should first be spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life: Loe we turn to the Gentiles.

Thus they had, but now they have lost; not the Letter, but the Spirit and life of this prophetical Word. Deus misit, Judaeus amisit; God gave it, and they lost it. And as it is fit, he that condemns the Sun, should not have a Star to light him: so they that refused Solem justitiae, that Sun of righteousness; should not retain Lumen Prophetiae, the light of Prophecy. Esau hath sold his Birth-right to Jacob: the Jews 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 Prophetical shadow, we the Evangelical truth, Jesus 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 sins of the Jews, with the Scriptures of the Jews. Like Gehazi, that could not take Naaman's money, but must also take his Leprosy. Or Nadab, that succeeded Iereboam, both in his Crown, and in his sin. Or as Satan offered Christ, Glory, but Idolatry withal. No, the Lord that hath given us their light, keep us forever from their darkness! We will be content with Esau's Birth-right and his Blessing, we will none of his Profaneness. 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 proverbed of Galba's wit; Ingenium Galbae male habitat; the Romans loved his policy, but not his company. The Prophets foretold things they could not see, the Jews beheld things they would not see. Our Savior made distinction between the Pharisees 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 Jesus Christ, whom your prophecies teach us to embrace. When a deboish'd Limner had drawn an exquisite Piece, many desired the picture, but all disdained the Painter. Pulchrum hominem pinxisti Pictor fadus; The Jews had verbum propheticum, the word of prophecy: 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 turn their hearts: that Sanguis essu simit, which was to them Sanguis Confusionis; The blood of Christ which they shed, may be to their seed Sanguis Perfusionis, the blood of redemption. That they may be saved by him, whom their Fathers condemned; Jesus Christ.

And for us, let us remember Saint Paul's caution, Rom. 11.20. Because of unbelief they were broken off, by faith thou standest: Be not high minded, but fear. We have the same means to be saved, yet we see it is no impossible thing to go to hell. Micah thought himself so sure, when he had got a Levite to his Priest, that God must needs bless him, Judge. 17.13. So we think it enough to have the Bible in our house: yet we may come to complain, as Micah to the Danites; Ye have taken away all that I have. Or as Christ threatened the Jews; The kingdom 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 womb; Ichabod, because the glory is departed from you, 1 Sam. 4.22. If the naked habit of the truth in our understanding, or approbation; vel sensu, vel assensu; could save men; who would go to hell? We see it, we know it, we confess it, we profess it, we do it not. Those are wretched and perverse men, and show that the Sacramental water was spilled on their faces; that curse the Scriptures, and bless 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 bosoms. I hope there are few so bad; but, O that men were so good, as truly 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, do you expound them in your works. Be you a counterpaine to that blessed original: 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 show: so that evil servant had his talent, and he could show his talent. We call it our Evidence of God's favor 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 Christ's, for Christ is God's. They were written for our learning, they are preached for our living: let us believe them with resolution, and obey them to our salvation, through Jesus Christ. Amen.

Whereunto ye do well that ye take heed.] I come to the Second General, which we called the Reference. Seeing this Word of Prophecy is so Sure and authentical, that no exception can be taken to the truth of it; I refer you to it. Try and peruse it: you shall find 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 persuasive: all men will give affiance to a Sure thing; but the Word of Prophecy 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, we give heed to such things.

No riches: God so hedged Job in on every side, and made such a sense about him, that the Devil himself knew not where to break in upon him, Job 1.10. Yet the Lord again took down the pale, and Job became poor to a proverb. Yet to wealth we take heed our eyes are still 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, until 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 go, but rather bury it in the earth, Domo matris suae, that house of their mother. The covetous, as if they would revenge Korah's death, seek 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 gain anything, he loseth himself. Therefore Paul charged Timothy, to charge us. 1 Tim. 6.17. That we put not our trust in uncertain or unsure riches. If we do, we are sure to be 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 carnal man doth truly joy, when he smiles: or whether a merry heart he 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 sorrowful: and the end of that mirth is heaviness: gone, ere you can say, It is here.

Honor 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 air, and presently blow it into air. Caesar goes an Emperor to the Senate, is brought a corpse home. Pompey was great, yet he was beg'd. Opiniative honors are like curious peals on the bells, rung with changes: there may be sweet music in the change, but they are presently out of it. The devil taking CHRIST up into a high mountain. Luk. 4.5. Showed him all the kingdoms of the world in a moment of time. In a moment? How all the kingdoms of the earth should be shown in a moment, is a question and wonder; though one stood in the body of the Sun. 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 term of all worldly glory. Dum exaltarentur, dejecisti eos, saith the Psalm. In the midst of their lifting up, thou didst cast them down: not afterward, but even then: in articulo exaltationis Ostenduntur ista res, non possidentur: & dum placeant, transeunt, Sen. These things are only shown, not possessed; and while they please us they pass away from us.

Not friends, alas even they are unsure: our Savior found his Hosanna turned to a Crucify him. Doth any ask 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 own familiar friend, in whom I trusted, conspired against me. Thus were Paul and Barabbas 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 always in extremes; either they will defy, or defy. Matth. 10.36. A man's enemies shall be they of his own household. Whom today thou lest it Fidum, a Counselor; tomorrow thou shalt find Perfidum, a Traitor. Be not too bold in trusting thy secrets to another: he that now loves thee dearly, may come to have thee deadly.

Not life; alas nothing is more uncertain. Belshazzar is sitting at a feast, on a sudden comes death like avoider to take him away. Hereupon, his face so coloured with the wine, begins to look pale and gastly with fear. His hands, that lifted up the massy goblets in defiance of their owner, tremble like a leaf in a storm. His knees, that never stooped to his Creator, are loosened with a sudden palsy of terror. All, because death hath written him a challenge on the wall, and he dares not answer it. As Noah's Dove went out of the Ark, and came into the Ark, went out again, and came in again; 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 certainty, they lie unto you. All is unsure, only the word of God is sure. The heavens are a lasting piece, and the earth abideth forever, Eccl. 1.4. Yet they are all unsure in respect of the Lord's 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, honors, life, the whole world inconstant: only Ego Jehovah non mutor. Mal. 3.6. I the Lord change not, Psal. 19. The commandment of the Lord is pure, enlightening the eyes. The testimonies of the Lord is sure, making wise the simple his word is both pure, and sure, and so shall be forever.

Whereunto ye do well that ye take heed.] In this branch there are two things considerable.

The Attention, 〈 in non-Latin alphabet 〉 , Ye take heed, intend, observe.

The Commendation, 〈 in non-Latin alphabet 〉 , Ye do well in this attention.

Ye take heed.] It is a special means 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 Prophecy with the History. The Sum whereof is, Vt impleretur, That it might be fulfilled. This is the music of that sweet harmony, 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 Greek into Latin: so the New Testament is but an exposition of the old. Divines make the same difference between the Law and the Gospel, that Philosophers did between Logic and Rhetoric: the Law like the Fist shut, the Gospel like the hand open. Evangelium revelata lex, Lex occultum Evangelium. Invetere novum latet, in novo vetus patet. The Law is a concealed Gospel, the Gospel a revealed Law. The New Testament lies hidden in the old: the Old Testament lies open in the new. They go arm in arm, like inseparable friends; the two daughters of the great king: with their faces, like the Cherubims, one toward another, and both toward the mercy-fear. Though the Jews deny the Scriptures of the Christians, yet the Christians will hold the Scriptures of the Jews 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 Son made of a woman: and Job. 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 forever. The Prophet describes the time of his coming, Gen. 49.10. Upon the departure of the Scepter from Judah. The Completion answers, Luk. 2.1. Augustus Caesar had set Herod an Alien upon the Throne of David. Prophet points to the place of his birth. Mic. 5.2. Thou Bethlehem in the land of Judah. The Gospel verifies it. Matth. 2.1. JESUS was borne in Bethlehem, and without all evasion, that same Bethlehem of Judah. The Prophets foretold his miracles and wonders. Esa 35.5. The eyes of the blind shall be opened, the deaf shall be made to hear the lame, man shall leap as an Hart, and the tongue of the dumb shall sing. This was fulfilled, Matth. 11.5. in the presence of John's Disciples, that they might know him the very CHRIST. His Precursor was specified in the Prophet, Esa. 40.3. The voice of him that crieth in the wilderness. It is fulfilled, Matth. 3.3. He must be apprehended; it was Prophecied by Jeremiah; The Lord's anointed was taken in their 〈◊〉 . But how? he must be sold: for what? Thirtie pieces of silver: what must those do? 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 prophesied, Psal. 41.9. What shall his Disciples do? Run away: so it was prophesied. Zach. 13.7. I will smite the Shepherd, and the sheep shall be scattered. What must now be done to him? he must be scourged, spit upon: it was prophesied; I hide not my face from shame and spitting. Those filthy excrements of his enemies, fell not upon his face without a Prophecy. What then? he must be led to death: it was prophesied. Dan. 6.26. The Messiah shall be cut off. What death must be suffer? Crucifying, prefigured by the lifting up of the brazen Serpent. Whither must he be lifted up? to the Cross; hanging on a Tree, saith Moses. How, he must be nailed to it: it was the Prophecy; Federunt manus, Psal. 22.16. They pierced my hands and my feet. With what company? Two malefactors: it was the Prophecy. Esa. 53.12. He was numbered 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 coat, but it is prophesied. There was not a bone broken of him: it was plainly presignified in his Type, the Pascal Lamb, Exod. 12.46. Not a bone broken? what hinders? Loe there be hangs neglected, at their mercy: yet not all the raging Jews, nor roaring devils, could break one bone of him. What then follows? he must be pierced in the side: the spear could not do this, but directed by a Prophecy. Zach. 12.10. They shall look 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 do, Luk. 23.14. It was prophesied by Isaiah, he prayed for the transgressors There is one yet behind. John 19. Verse 28. Sitio, I thirst. Thirst? this is strange, that a dying man should complain of thirst. Could he endure those tortures of body, horrors of soul, the curse of our sins, the unsupportable wrath of God; and yet shrink at thirst? It was surely, not the necessity of nature, but the necessity of his Fathers decree, which drew from him that Sitio, I thirst. He could have borne his draught unsatisfied, he could not bear his Scripture unfulfilled. They offered him drink before, he refused it, now he calls for it, now he receives it. Psal 69.21. In my thirst they gave me vinegar to drink: the very quality and kind of his drink is prophesied. His triduan sepulture was prefigured in Jonah, 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 prophesied. Psal. 68.18. Thou hast ascended on high, thou hast led captivity captive. The vocation of the Gentiles was prophesied. Hos. 2.13. I will say to them that were not my people Thou art my people. His coming to Judgment prophesied: his first coming was as a Lamb, without crying, or having his voice heard in the streets. Ver. 2. His second coming as a Lion. Ver. 13. The Lord shall go 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 Jewel hid in it, is Jesus Christ.

Can there be now any Jew, that will move that question. Matth. 11.3. Art thou how we should come? or do we look for another? Or that will keep in the old 〈◊〉 of that tempting devil; Si Filius Dei es. Matth. 4.3. If thou be the Son of God: If. Certainly he hath upon him the brand of that old stife-neckednesse, that will not relent with the yoke of sixeteene hundred years conviction. Let them show one Prophecy 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 Jews ignorant. Let them beware their doom: Lu. 19.27. Bring those my enemies that would not have me reign 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, Jews heart, a worldlings foot, an Atheists hand. That confess a God, and know him not: profess a CHRIST, and believe him not. The worst kind of fools, Psa. 14.1. In this worse than the devils: for they could say, Act. 19.15. Jesus I know. Oh God, that after so many miraculous confirmation, thousands of Martyrdoms, glorious victories of truth, confessions of Angels, of men, of devils, universal contestation of all ages? that there should be any spark of this damned Infidelity left? whom have the Prophets foreshowed? what have they foreshowed, that he hath not fulfilled? who could foretell them but the Spirit of God? who could fulfill them but the Son of God? he hath prophesied, he hath accomplished; one true God in both. No other wisdom could say, this shall be done: no other power could make menifest, this is done. The Law was 〈 in non-Latin alphabet 〉 , a word Prophesied: the Gospel 〈 in non-Latin alphabet 〉 , 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 JESUS CHRIST, let him be Anathema Maranatha. 1 Cor. 16.22.

For ourselves, let us be confirmed by this Reference, and persuaded in conscience, that the Scripture is the book of God. If Ptolemy was amazed at the seventy Interpreters; because they being placed in sundry rooms, 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 seem not diverse penmen, but diverse pens of one writer. The devil raged, the Pharisees stormed, Herod and Pilate vexed, Caiaphas prophesied; all intruded against the Lord's anointed. Yet they all did against their wills; as no more than God determined, so no less was than prophesied. For the determination, read, Act. 4.28. They did what thy counsel 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 Jesus Christ.

Ye do well.] I proceed to their commendation; the Apostle praiseth them. Goodness deserveth praise, and let it have the merit: let no man be afraid to bless, 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 Savior praiseth John the Baptist. Matth. 11. Among them that are borne of women, there hath not risen a greater. If Alexander so envied the happiness of Achilles, qui virtutis praeconem Homerum invenerit; that found such a trumpet of his honor, as Homer: what glory was it for John, 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 persecutor. A malicious enemy often doth us good, by telling our vices: but a fawning friend doth us hurt, in telling our virtues. This is Simonia linguae, verbal Simony: to commend what we have not, or to extol too much what we have. Col. 4.6. Let your speech be always 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 Jews did CHRIST; carry him up to the top of a hill, and then strive to throw him down headlong, Luk. 4.29. But withal, as even beasts will draw better, or ruin faster by being encouraged: so just praises upon due deserts, are spurs to virtue. When God had given such an approval of Job, that he was a perfect and upright man, one that feareth God, and escheweth evil: who but a devil would pick quarrels against him? It is a breach of that Justice, which is due from man to man, Rom. 13.7. Render to all their dues, honor to whom honor belongeth. The whole time is not to be spent in reproof of evil, there is some to commend what is done well. That you do attend to Sermons, in this you do well; I fear not to praise you. But then be sure you are such hearers! Sophocles ever made women good in his plays, Euripides ever made them bad. Sophocles being asked the reason of this disparity, answered I make them such as they should be, Euripides makes them such as they are. When I tell you of attentive auditors, I speak of such as you should be: when I mention negligent and forgetful hearers, I speak of such as you are. First come hither mended, then depart commended.

But what is the virtue here praised in them? Attention to the Scripture. This is Speculum & regula vitae, Luk. 10.25. When the Lawyer asked CHRIST, what be should do to inherit eternal life? he answered, what is written in the Law? how readest thou? This was Abraham's answer. Luk. 16.29. They have Moses and the Prophets, let them hear them. Esa. 8.20. To the Law, to the Testimony. De rebus fidei suadeamur ex literis fidei, Tertul It is an old proverb: the letters of Princes are to be read thrice: but the Epistles of the King of Kings would be read over seventy times. Nocturna versate manu, versate diurna, Horat. Meditate in this Law day and night, Psal. 1.2. And in this let us apply ourselves 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 helps. One sharply 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 Gospel: we have the same happiness to hear, 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 sick with it: do not take heed to the word. Eph. 5.18. Be not drunk with wine. The fury of the Law, I do not say the Lawyer, that sits in his study like a Fox in his borrow, glad to spy a goose that hath feathers on the back; (such a one as will be 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 fear 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 thirty years, and chargeth it to meet him again when he is Alderman: that took one and the same oath, to be the Cities-free man, and monies bond-slave: this man takes no heed to the word. 1 Thes. 4.6. Let no man go beyond or defraud his brother, for the Lord is the avenger of all such. The griping usurer, who proclaims with a Noverint universi, that he hath money to let, and a soul to sell, which Interest shall buy: who though the husbandmen cry for rain, or the merchant for fair weather; though the shepherd complains of the rot, the Grasier the drought, and every man that depends upon God's blessing, sustains loss: yet he hath a trick beyond God, and beside heavens leave to be rich: he takes no heed to the fifteenth Psalm, which denies his soul any Roome in heaven. The proud painted woman, whom the devil hath dressed up for temptation that, gives occasion to other of lust, albeit she intends it not: yet is like a man that shoots an arrow at a ventures; a fool comes in at the moment of emission, and it kills him: he did it not by his will, yet the sting of conscience doth not so leave him: he could wish that he had not shot. Etsi tu non perit •• men tu perdis. Though the alluring woman do not perish her self, yet she destroys another Into the Church everyone should come with preparation to die: painting is no sign of preparing for death, but filling up the wrinkles of age. These take no heed to the word, Give no occasion of evil: the oppressor that undoes many hundreds, and helps two or three: like a Tyrant, that hath robbed and killed the Father and mother, and then gives the child a coat: that like Socrates, wills his executors to offer a cock to Esculapius; perhaps lest be should die in the devils debt, and be impleaded in hell: he takes no need to the word, Rom. 13.8. Owe nothing to any man: do thou restore according to equity, or the Lord will not restore thee according to mercy. We are not heedy, but heady: we do not tarry for the direction of the word.

But as the Architect without his rule will never build a good house: nor the traveler come to the end of his journey, that neither knows nor asks a step of the way. So there is no hope of salvation without submission to the rule of eternal truth. As it is in the fable of the golden chain; men and gods were not able to draw Jupiter down to the earth: but Jupiter 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 God's word, not God's word to our affections. The word of God is that Herb of life, able to cure all diseases of the conscience. A Sage observing that many passing by an unseen Cockatrice, fell down dead: only a shepherd with a Garland of herbs and flowers went by unharmed. He called the shepherd to him, and begged his garland: then sent him back 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 hastened to him, and began to rub his eyes with one herb of the garland; that failing, with another: and so continued, till he lighted upon that herb which effected his recovery. Thus he came to know the herb, preserved it, prescribed it, and defended all that had such. Such a saving herb is the word of God: when that old serpent the devil hath killed men, and laid them dead in sins and trespasses; yet if their hearts be rubbed with this flower, it shall receive them, John. 5.25. The dead shall hear the voice of the Son of God, and they that hear it, shall live. Now the Spirit of God fill the gardens of all our consciences with it; that the poison of this world, the venom of Satan may not hurt us: but that obedience and faith may bring us to the Paradise where it grows; even that Eternal Word of GOD himself, who sits at the right hand of his Father in heaven.

As unto a light that shineth in a dark place.] This is the third General; the Prelation. We have heard how the word of Prophecy is said to be the surer; because that was written, visible, legible, the known will and word of God, whereunto they have an universal consent and attestation: whereas the Gospel was not then committed to writing. Now further we must not think here is any comparison made between the Law and the Gospel: but as formerly, between the written Scripture and their particular revelation: so here between the said extant and manifest light, and the darkness of this world. For all men that are not acquainted with the word of CHRIST, wander in darkness. Rom. 1.21. Their foolish heart is darkened. And no otherwise doth he shine unto us, then as we look on the light of his blessed truth. Now to a man shut up in a dark prison, and cooped about with a black night, nothing is more comfortable than a light. So from the caliginous shades of error and ignorance we cannot be extricated, but by this manduction, the Lamp of truth, maintained by the oil of love which is the blood of Jesus Christ.

Me thinks, the parcels of this point may be distinguished into Egypt and Goshen; in the same state they stood. Exod. 10.23. In Egypt they saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. The world is great and spacious, in respect of the Church: so was Egypt a large country, Goshen but a corner of it. Yet it was day in Goshen, when it was night in Egypt: so the Church seeth clearly in the broad day, when the world gropes in the dark night; darkness is an orbitie and privative thing, that necessarily follows the absence of light. Man hath seen light, who could ever see darkness? Yet let us take this light in our hands, and by it we shall discern this dark place. First, let us consider this Egyptian darkness, and then come to the light of Goshen. There is a sixefold darkness; all expelled by this blessed light.

1 Caligo naturae, natural darkness; caused by no positive thing, but necessarily following upon the secession or absence of the Sun; and again 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 darkness which should afterwards receive them. Such was the judgment upon Elymas the Sorcerer, Act. 13.11. Thou shalt not see the Sun: and then necessarily and immediately there fell upon him a mist of darkness. We all know this darkness, God bless us from ever knowing a worse. If that darkness be tedious to our unsleeping eyes, which we know after few hours will have a morning, and to which God hath promised a rising Sun: how intolerable is that darkness which shall never be enlightened, where men shall wish in vain, Phosphere red diem? Therefore said the wiseman, every night is an image of that swallowing darkness. Me thinks then, we should not dare to put out the light, till we had made our peace with the God of mercy: lest his Justice throw us from this short, to an eternal darkness. Consider the horror of Egypt in that thick and sick night? As the Grashoppers had lately taken from them the sight of earth, so now this gross darkness takes away the sight of heaven. Other darkenesses were but privative, this real and sensible. They thought this a long night: alas how should they choose, when it was the space of six nights in one? Joshua and Hezekiah had the longest days, but Egypt had the longest night. God enlargeth the day to his friends, the night to his enemies. No man could rise to talk with another, but was necessarily confined to his own bed and thoughts. One thinks the fault in his own eyes, which he often rubs in vain. Another, that the firmament hath quite lost the Sun, and that it is set forever. Another, that all things are returning to their first confusion. All think themselves past remedy miserable: and wish, whatsoever had befallen them, they might have had but light enough to see themselves die. Now joyfully do we look up to heaven after a tedious darkness? Eccl. 11.7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. Yet how forgetfully do we omit praise to him, that hath both placed the light there, and given us eyes to see it! We look on it, yet we do not duly prize it, or if we prize it, we live not worthy of it, by neglecting to bless him that gives it.

2 Caligo miseriae, the darkness of calamity and trouble: for so the Hebrews took it, and by light the deliverance from it, the comfort that doth follow it. Sorrow lasts for a night: that is, misery: the effect is put for the cause, the daughter for the mother: but Joy cometh in the morning, Eccl. 11.8. Though a man rejoice many years, yet let him remember the days of darkness for they shall be many: that is, the days of sorrow. So many days of trouble, so many days of darkness. Psal. 91.5. Thou shalt not be afraid for the terrors by night. This same Pavor nocturnus, is of all fears most terrible. Pray that your flight be not in the night; it was CHRIST'S warning to the Jews. Nothing is more without comfort than darkness, nothing more without joy than calamity. Hence it is that comforts in holy writ be let down. Nomine lucis, under the name of light. Psal. 112.4. Unto the righteous there ariseth light in the darkness; that is, comfort in trouble. Job 18.5. The light of the wicked shall be put out, and the spark of his fire shall not shine: all his joy, comfort, hope shall be extinguished. So miseries are called darkness: David in his afflictions complains, that the darkness 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 mourn, while the Sun of comfort is with them? No more, than the children of the Bridechamber, in the presence of the Bridegroom Matth 9.15. He is mad that can be merry in darkness; he is worse than mad that can laugh and sing in wretchedness. Eccl. 3.4. There is a time to laugh, and a time to weep: there is a time of light, and a time of darkness. There is a time to laugh, and that is he time of light: there is a time to weep, and that is the time of darkness, Psal. 137.4. Do you require of us a Song in our heaviness? How shall we sing the Lord's song in a strange land? The captivity in Babylon, might well mar the mirth of Jerusalem. When God troubles the state of our peace, he would trouble the eyes of our heads: as when the thunder shakes the air, the clouds weep to still it. Shall we compassionate others miseries, and not our own? As August. Confess. 1. cap. 13. Ploravi Didonem mortuam, non me à Domino morientem; What is more wretched than he that pities not himself? 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 walk thorough the valley of the shadow of death, I will fear none evil. Calamity is this shadow; there is no comfort in it, but only the light and presence of CHRIST.

3 Caligo Ignorantiae, the darkness of Ignorance, the worst kind of cecitie. The seeing man says in the night; Adsunt mihi oculi, sed deest lumen; The blind man says in the day; Adest lumen, sed desunt mihi oculi; The blind Papist among Christians may say, Here is light, but I have no eyes. The believing Christian among Papists must say; I have eyes, but here is no light. The Infidel fails in both; he hath neither an eye for the light, nor light for the eye: neither the Truth visible, nor an understanding capable; this is a wretched darkness. Pagans have Lucem nullam, a darkfull night: Papists have Lucem dubiam, a doubtful light, we call it Twi-light: we have Lucem lucidam, the broad day. Our eyes have seen thy salvation, Luke 2.30. When I considered well that same Popish doctrine, how they extol and obtrude ignorance to their people; yea, justify it to the world, and commend it as the special means to hold them to the line of obedience, and within the lists of God's service. Me thought I did wonder, which of Satan's transformations had brought Rome to this inextricable darkness. First, he came like a Lion, roaring out Persecution, and blood: 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 himself in by Heresy: there he exercised the wisdom of the Church, Rev. 13.18. Here is wisdom: let him that hath understanding, &c. Then he came transformed like an Angel of light: for he could work nothing upon us, if he should profess himself 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 darkness. But what shape or semblance took he, what kind of devil was he, when he came to persuade men to ignorance? O impudence! he durst then, Se profiteri quod est, profess himself to be what he is, a spirit of darkness. Ask him, what art thou? he answers plainly, I am the Devil, and come to put out thine eyes. Oh who but a bewitched Romist will thus entertain him? Mica 3.6. Therefore night shall be unto you, and it shall be dark, that ye shall not have a vision: the Sun shall go down over the Prophets, and the day shall be dark over them. O fearful! The Sentinel perceives a passenger; Who goes there? A Friend. Give the word. Lux Christi; I am for the light of the Gospel: though he be a false friend, yet the word admits him. But the Sentinel, asking, Who goes there? it is answered, a Friend. Give the word: Tenebrae mundi, I am for darkness and Ignorance. Shall he pass, 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 darkness, than any Bishop of the Christian world by light. Others get only heaven, but he hath got heaven, and earth, and Purgatory, (and perhaps hell) to boot.

Simplicity, sometimes a sin Personal in the Lay-people, is now become a sin Cathedral in the Teachers. But though the people may not read the Scripture, yet they preach Scripture. But alas, how should the people know whether they preach Scripture or not? who can discern a wolf from a sheep, without some light? They tell you the miracles of such a Block, 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 keep out the light. And in conclusion, they persuade the people to love darkness: for this will bring them to devotion; just as sure as the Devil would bring them to salvation. Consider and pity their estate: exterior darkness hath caused interior darkness. When the heavens are shadowed with thick clouds, the glorious Sun retired to his descent, the Moon afraid to put forth her silver horns, the Stars not able to twinckle in their spheres; not a little candle, not a spark of fire to be gotten: O uncomfortable confusion! Ten thousand times more wretched is the souls estate in this spiritual darkness: what are the companions of it, but error and terror? First, as in the night all things have lost their colors, in respect of our apprehension. Who could know the blew Friers from the gray, or the white from the black, or Nicholas Clerks from either? So the darkened soul thinks 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 swear, as to fear an oath. Again, as in the night a man is often amazed and affrighted, his hairs staring, and his thoughts distracted with fear. So there is nothing but dread and perturbation of conscience in this inward darkness. They know not whether they shall be saved or damned, till they come to heaven or hell. O fearful death, when souls depart to know; whether there be a heaven or hell, or no. Suppose they do slumber in this darkness, yet it is not without starting. All the glimpse of their hope consists in some perfunctory prayers to our Lady: this is the main 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 down 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 days when beasts spake, and houses did fly: and then the cock crew, and it waxed day. This story for demonstration, is written in the Church of Loretta: let us there leave it. And for them poor souls, led in blindness, let us pray, that the Lord would translate them out of darkness, into the kingdom of his dear Son, Col 1.13.

4 Caligo malitiae, the darkness of iniquity: sins are called opera tenebrarum, the works of darkness, Rom. 13.12. Eph. 5.11 Have no fellowship with the unfruitful works of darkness. When that great sin was a committing, the murder of the innocent Lamb Jesus, there was a darkness over all the earth, Luke 23.44. To show that this was a great work of darkness, the hour of darkness, and power of darkness, consented and convented to assist it. The black Night-raven will foster her own bird: the mother darkness makes much of the daughter. There was an hellish dance led by five, the men of darkness, a deed of darkness, hour of darkness, power of darkness, and the Prince of darkness, to make up number and measure. The Sun was darkened, as if shame would not suffer it to behold so black a deed. A heathen observing it, concluded; Either that God suffered, 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 foul and cloudy sin. Men could endure to do it, the Sun could not endure to behold it. Men's eyes have dazzled to behold the Sun; but now the Suns eyes dazzled to look upon men. The Sun is called Oculus mundi, the eye of the world: that eye winked and was shut; lest beholding their dark and dismal work, it should have dropped from heaven, set the world on fire, and burnt it up to ashes. The whole Canopy of air was drawn, and all the face of the sky hung with black, to witness their compassion, like mourners at the Funeral of their Maker. This malicious darkness is terrible: the other is a blind and passive, this an active, operative darkness.

Now 2 Cor. 6.14. What communion hath light with darkness? Let a child of light be brought into the ring or circle of these darklings; who are indeed the Epitome and abridgement of that greater world which lies in wickedness: and they conspire to afflict his eyes with unchaste and horride visions, his ears with fearful 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 darkness; they presently sing, vicimus; and rejoice as in the division of a spoil; 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 error be thy mirror: see thy weakness in that glass, and trust no more the company of sinners. Let this Antiparistists recover the more zeal: Nec tu cede malis, sed te melioribus offer; Think not that counsel available: 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 drink of thy cost, and then whisper thee abroad for a drunkard.

Beware these night-works, 1 Thess. 5.7. They that be drunken, are drunken in the night. Noctivagants are negligent in their habits: an old gown will serve the turn; neither decency, nor hardly modesty is respected. But in the day men desire to go handsome, according to their quality. So let us put off our night-clothes, and put on apparel fit for the day. The drunkard is in his night-gown, 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-gown; he looks like day, but he lives like night. The fraudulent trader is in his night-gown, he loves either no light, or a false-light. The profane ruffian is in his night-gown, not dressed like a Spouse for Christ. The Schismatike in his night-gown, he cannot abide that comliness and order which the day requireth. The thief is in his night-gown, Job 24.16. In the dark they dignity thorough houses, which they had marked for themselves in the daytime. All these Tenebriones are night-attired; and unless timely repentance help them, they will be benighted ere they come to heaven.

5 Caligo mortis, the darkness of death. Death is a putting out of light, and a committing to darkness. Psal. 88.12. Shall thy wonders be known in the dark? shall thy loving kindness be declared in the grave? Job calls it A land of darkness, without any order, where the light is as darkness, Job 10.22. Remember the days of darkness, Eccl. 11.8. Heaven is the place of light, the bowels of the earth the place of darkness. Mans life is in the mid-way between them: he sees whither his soul may go, whither his body must go. There is an old Apologue: a man going out of his beaten and directed way, to gather unlawful fruits, fell into a deep pit. In his fall, he caught hold on the arm of a tree growing in it. Thus he hung in the midway, betwixt the upper light from which he fell, and the lower darkness to which he was falling. He looks down ward, and sees two worms gnawing at the root of this tree: he looks upward, and spies on a branch a hive of honey: he climbs up to it, and fits feeding on it. But in mean time the worms did bite in sunder the root, and down falls man, and tree, and all into the bottom of the dark pit. Man himself is this wretch, who straying from the way of God's commandments, fell to eat of the forbidden fruit: instantly he fell. The pit over which he hangeth is the grave, the tree whereby he holdeth is this mortal life: the two worms are day and night: the hive of honey is the pleasures and lusts of this world. Hereupon he greedily feeds: until the two consumers, day and night in their vicissitudes, have eaten asunder the root of life. Then down drops earth to earth, Corpus putidum in locum putridum. There it must lodge in the silent grave, neither seeing nor seen, blended in the forgotten dust and undistinguished mould; till it be wakened by the Archangels Trump in the great day of Christ.

6 Caligo Inferni; The last is the darkness of hell, Jude verse. 6. The lost Angels are reserved in everlasting chains under darkness, Matth. 8.12. They shall be cast into outer darkness. Whereby a man may conjecture, that hell is not the air: for in the air shall be light, the splendor of the Sun being septupled: but hell is called 〈 in non-Latin alphabet 〉 , outer darkness, Matth. 25.30. This is the place where sin began, where it shall end: it came from hell, and to hell it goes. It began from Satan who is the Prince of darkness: it ends in hell, which is the place of darkness. There is a natural propensity of heavy things downwards: sin is heavy, therefore it sinks downward, The way of life is above to the wise, that he may depart from hell below. Oh that is a place of intolerable darkness: here we are allowed a candle, though the Sun be set, and the Moon not risen: there is not a spark of light in hell. Those upon earth that are said to have half a year night; yet not without some trajection of light, and diffusion of the Suns reflective rays, though he be not risen above their hemisphere. Yet if this be tedious, what is that everlasting darkness, which will continue so long as God is just? This is that common Sewer whither the sink of all darkness runs: darkness external, darkness internal, both run to darkness infernal, and there make up a darkness eternal. 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 feel what doth torment it, the fight must not behold what may refresh it. That horror 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 coldness. This is a strange compound; unquenchable fire, unlightable darkness! 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 sin, to be partakers in punishment. But though their bodies see not, their understandings may discern; their ears shall hear their shriekes, and reprobates may be distinguished by their cries. But let us not be curious, Scire, to know; what we so abhor, Sentire, to feel. It is a dark, desolate, disconsolate, torturing place; where is no hope of light, nor light of hope. Now the blood of our blessed Savior deliver us all from it forever.

Thus you have the description of many darknesses, and haply have thought yourselves in the mist of darkness all this while. Egypt hath been too tedious to you, you ask for Goshen: indeed you have been all this time in the light, that you have looked upon darkness. For darkness could never be seen by it self, 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 black clouds dispersed in a moment? Behold the light that doth it, the true knowledge of Jesus Christ. The Sun doth no sooner show his face, but evanescunt tenebrae, the darkness vanisheth. Caesar did no sooner look upon his enemies, but they were gone; vill, vici. Egypt swarmed with Locusts till the West-wind came, that left not one. Sennacherib's army was innumerable, yet the Angel 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 smoke. It is the light of the Gospel that dispels all these shadows. Our air is full of this light: our air, I say; if our hearts be full also, we are blessed forever!

For the darkness 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: until all men arrive, either at that eternal day in heaven, or eternal night in hell. As that Spanish Bishop, staggering in the question whether Solomon was saved or lost; caused him to be pictured in his Chapel, the one half in hell, the other in heaven. Or as Proserpina was censured by her father Jupiter, to live half the year in heaven, and the rest in hell. So we spend half our time upon earth, in light, and half in darkness. But if this light be in us, our night shall be turn in day, Psalm 139.12. The night shall be light above us, and shall shine as the day. What darkness can offend, where the Father of lights shineth? Or what 〈◊〉 can keep off that Sun of Righteousness? 2 Sam. 22.29. Thou O LORD 〈◊〉 lighten my darkness. No darkness shall afflict thy body, while there is this 〈◊〉 light in thy soul.

For the darkness of affliction, true it is that the brightest day hath the 〈◊〉 most quiet mind her disturbance. Our best estate hath ague-fits; but he that 〈◊〉 ter luminum beholds us, Psal. 31.7. Thou hast known my soul in adversity. This 〈◊〉 forts us in misery, as the suffering child that knows his father seeth: Make thy 〈◊〉 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 between two soldiers, and bound with two chains: yet even then a light shined in the prison. Say that thou liest between usury and oppression, as Peter between two soldiers; bound with two chains 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 chains thy glory, and thy deliverance salvation.

For the darkness of ignorance, indeed it is tetricall and dangerous. Whether it be intrinsical by an indisposition in the Instrument, natural or accidental: 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 crack of thunder to the deaf. But now there is no darkness 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, despair not: he hath none that says he hath enough, Psal. 25.14. The Lord will show them his covenant: I am. 1.5. If any man lack wisdom, let him ask of God that will give him. For direction, two words are as good as twenty: Ora, labora. Pray for it, and use the means to get it. Love the light, and have the light. It is more true of God's 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. Hear 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 darkness of sin, indeed it is fearful for the wicked: but this shining light shall expel it out of thy heart, John. 1.5. That light which shineth in darkness, and the darkness comprehendeth it not. Isaiah. 8.22. The wicked shall fret themselves, and curse their king, and their god: and when they look upon the earth, behold trouble and darkness. When others curse their darkness, thou shalt bless this light. As the wicked have a prelibation of that darkness they shall go unto hereafter: so have the faithful an earnest of that light which is prepared for them. The light of heaven must first enter into a man's soul, before his soul can enter into the light of heaven.

For the darkness 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 trunk: what matters it, so long as thy soul hath the light of blessedness? Lord lighten mine eyes, the eyes of my soul, that they sleep not in death: it is sufficient.

For that infernal and eternal darkness, it shall not come nigh thee. Keep thy face of faith still toward the Sun, and thou shalt leave that darkness behind thee, Rom. 8.1. There is no damnation to them that are in Jesus Christ. He shall deliver us from the error of darkness, and from the terror of darkness; from the valley of the shadow of death; and advance us to that light wherein himself dwelleth: and that Lord send us all the light of heaven.

Until the day dawn, and until the day-star arise in our hearts.] Some refer darkness here, to that shadowy, misty, or at best mystical time, which was under the Law. When they saw their Redemption only in figure, the blood of Christ in the blood of lambs, the performance in the promise. And during that darkness, the Word of Prophecy was of singular use. Thus by faith they beheld Messiam missum, quamvis 〈◊〉 nisi promissum; The Messias that was to come, as if he already was come. John. 8.50. Your Father Abraham rejoiced 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 credit in their hearts, he commends their attention to the Prophets. For they spake concerning Christ's birth and passion, as himself spake concerning his rising and ascension: These things I have told you, that when the time shall come, you may remember the prediction. When we know the way the King will come; and have his 〈◊〉 imprinted in our minds, whereby we may discern him when he is come we shall 〈◊〉 more readiness welcome him, with less doubt. Thus Zacharias sung, The day-spring from 〈◊〉 high hath visited us. This was that day dawning, and morning-star; 〈◊〉 that great Sun of Righteousness had newly risen from the womb of the Virgin, and began to cast abroad his saving beams. For Non citius factus, quàm patefactus; He was not sooner made, than made manifest. The Wise-men saw the Star that waited on the Sun, and worshipped that Sun that made the Star. The Angels proclaimed it to the Shepherds, the Shepherds divulged it to others: and made it known all abroad, Luke 2. Herod hears and fears: 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 Star from heaven. Christ's may hide the Sun, nothing can hinder the Lord of Glory, when he purposeth to shine in his Majesty.

But they that thus understand it; by Darkness, that time which preceded the clear, knowledge of Christ: and by Day, a free and liberal apprehension of him; come too short. For this were a very cold commendation of the Prophets, to be regarded no longer than until Christ be manifested to us in the flesh. But it is objected, Matth. 11.13. All the Prophets prophesied until John. True, for what 〈◊〉 they further prophecy Affuturum qui adest; Him to come that was present? But doth the use of their prophecy last no longer to us? Yes certainly; Mortai 〈◊〉 Prophetae, non Prophetiae; The benefit of the Prophets died 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 kingdom of heaven. For as the former Darkness is to be extended to the whole course of our life: so this Day-dawning, and Day-star arising, is our entrance into the celestial 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-star? Not that that clarity hath any morning in it self, but in regard of us that newly arrive to it. The world is five thousand years old, in the very evening: yet to the child new-borne it is but a morning. Certainly, so long as we are pilgrims here, we see thorough a glass, 〈◊〉 there our hearts shall be filled with that glorious light of perfection: and we that were dwarfes below, shall be made tall men in Jesus Christ, Ephes. 4.13. When we all meet in the unity of the knowledge of the Son of God, to a perfect man, and to the measure of the stature of the fullness of Christ.

They that object against this Exposition, say that the word Donec, Until, is not always taken Terminatim, limiting, bounding, or confining a set time. So that the Word of Prophecy may shine like a light in a dark place, until the promulgation of the glorious Gospel; and yet not then be rejected as useless; but remain 〈◊〉 , though a dim light in respect, yet a light. So Matth. 28.20. I am with you 〈◊〉 the worlds end. What, will he leave us then? No, but as spiritually he is with us here, so locally and personally we shall be with him hereafter, Acts Chapter third, twenty one verse. The heavens must receive Christ, until the restitution of all things. Shall heaven lose him then? No, he sits on the right hand of Eternity forever, Psal. 112.8. The faithful man shall not be afraid, until he see his desire upon his enemies 〈◊〉 I hope, he hath less cause to be afraid afterwards. God saith to Jacob, Gen. 28.15. I will not leave thee, until I have done what I have spoken to thee: When this was performed, God did not forsake the seed of Jacob: Matth. 5.18. The Word of God 〈◊〉 not pass, until heaven and earth pass: no, not then neither, Psal. 57.1. under the shadow of thy wings will I make my refuge, until these calamities be over-past. Did he 〈◊〉 to leave that refuge after his deliverance? No, Thou art my rest forever, Cant. 3. 〈◊〉 held my Beloved, and would not let him go, until I had brought him into my 〈◊〉 house. Did she let him go then? No, she held him fast in her nuptial bed of 〈◊〉 forever, Cant. 2.7. Waken not my Love till he please. Disquiet not my Savior 〈…〉 grieve his Spirit, nor dishonor his Name, not by any provocation of 〈…〉 his peace, Till he please: but he will never be pleased with such a 〈…〉 The reprobate shall not come out the prison, Matth. 5.26. Till he hath paid 〈…〉 most farthing; and that will be never. But again, sometimes, until, excludes the time past; doth not infer the time future, Matth. 1.25. Joseph knew not Mary, until she had brought forth her first borne son: 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 forms. Quia 〈…〉 est eam 〈◊〉 ere, quae sanctificata 〈◊〉 Deum parere. Who durst touch that sacred vessel, which God had hallowed to bear his own Son. 2 Sam. 6.13. Michal had no child 〈◊〉 the day of her death: and it 〈…〉 , she had none afterwards. But now, when (until) is used by way of Precept, it always 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 edify the Church, until we all mere to a perfect mine: then shall that office cease. So here, attend to the light of Prophecy, until the day down, until you come to that full day of glory in heaven. So that the point of doctrine intends the difference, between that measure of knowledge which God's grace also Jesus in our pilgrimage: and that measure which his glory shall endue us with in the kingdom of heaven. For method of tractation, first let us consider the light in general; and then pass through the degrees of it, till we ascend to the perfection.

The light was made three days before the Sun: Junius thinks, that light was the Element of fire. Nazian. and Theodor a light without a subject, afterwards dispersed and fastened to diverse bodies; of Sun, Moon, and Stars. So Mercy, those light some bodies were made the receptacles of the former created lights. But if God created the light, it seems that he was before in darkness. No, he needs not a temporal and created light, that is himself a spiritual uncreated light. But if God made the light, who made darkness? darkness is nothing, it need no creation, being but the absence of light, and nakedness is the want of clothing. But God saw that the light was good, therefore he knew it not before. It follows not: his approval of it being brought forth in action, doth not prejudice his foresight in intention. Matth. 8.10. CHRIST marveled, and wondered at the Centurions faith, which indeed himself wrought in him. Thus did God begin with the light, to show that he is Pater luminum, I am. 1.17. That father of lights, in whom is omnis Praestantia & compositus ordo. The Persian Magi used to call their god, Oromasten. 1 John. 1.5. God is light, and in him is no darkness at all. None, not actively to deceive, not passively to be deceived, John 1.9. CHRIST is called That true light, which lighteneth every man. But as he calls himself, so also his Apostles, Lux mundi, the light of the world: but with a difference. CHRIST is the fountain of lights, Luminare majus, that greater light. The Apostles shine Lumine mutuato, with the borrowed light of the Sun; are Luminare minus, a less light. Lux 〈 in non-Latin alphabet 〉 dicta: 〈 in non-Latin alphabet 〉 the ancient Greeks understood for the first light, or early morning. So the Apostles were Aurora Solis, being sent to preach the light: as John the Baptist was Praenuntius lucis. Indeed in respect of their successors they were great lights. First, by a transcendency, 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 only instruct us by their doctrines, but direct us by their doings. But now in respect of God, they were dim: we say of them as Judas Baptist said of himself. John. 1.8. They were not that light, but sent to bear witness of that light; 1 Cor. 25.41. There as one glory of the Sun, another glory of the Moon, and another glory of the Stars. There is Lux illuminant, non illuminata; a light that doth enlighten, is not enlightened; as the Sun, Vehicutum lucis, that carries about with him the light of the world. The heathens lay of the Sun, that he doth 〈…〉 ••• vem. There is Lux illuminata non illuminunt; a light that doth not enlighten, but is enlightened, as the Firmament. There is Lux illuminata & illuminans a light that is enlightened, and doth enlighten; as the Moon and Stars. The faithful are such lights, Phil. 2.15. They shine as lights in the world. Absent 〈◊〉 , luna lux: in the absence of the Sun, the Moon is a great light. A touch 〈◊〉 light it self, yet being kindled is able to give light to others: so no man can illuminate himself, yet being illuminated by that Sun of Justice, 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 stars. They are lights, both Ministerio conversionis, & exemplo conversationis; both with the ministry 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 street. The other ships guide their course, 〈◊〉 only by the star in heaven, but also by the light in the Admiral. So there is the light of life in doctrine, the life of light in exemplary conversation. John was a burning and a shining light, John. 5.35. Lights burning and not shining, are like hell fire lights shining and not burning, like Glo-worms. Our God is not only a 〈◊〉 fire but also a shining light; both Formaliter and Effective. Psal. 50.2. Out of Zion the perfection of beauty, God hath shined. Such a light is his sacred truth, able to illuminate all the dark corners of the world. There is a four-fold light.

1 Lux naturalis, the light of nature; this was goodly in Adam, Job 24.13. They are of those that rebel against the light; that is, against the light of nature. 〈◊〉 was of opinion that every soul had this light till it came into the body; and by that mixture it was only mufled and blinded. Hence was that his maxim; that 〈◊〉 , to know, he was nothing else but Reminisci, to remember. But this opinion presupposeth a Seminary or Promptuary of souls, 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 creature, & 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 soul even when it is infused, is infected.

2. Lux Evangelica, the light of the Gospel. John. 8.12. I am the light of the world: he that followeth me, shall not walk in darkness, but have the light of life. This was the intent of our Savior's coming, To give light to them that sit in darkness, and in the shadow of death, and to guide their feet into the way of peace, Luk. 1.79. It is true, that the Law was a light; lex est lux: but like a lamp, far short of the day which comes by the rising of the glorious Sun, JESUS CHRIST. Thy word is a light to my feet, and a lamp to my paths: but thy CHRIST is a Sun, 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 Prophecy a great help during the darkness which oppressed the whole world. But now the day is broken, and the splendor of the Sun shines in our faces. There is in the world, Psal. 91.5. Pavor noctornus, terror by night, the trouble of a vexed conscience. Sagitta per diem 〈◊〉 the arrow that flieth by day, the temptations of Satan in prosperity and peace. •• sty in caligine, the pestilence that walketh in darkness, heresy to pervert the 〈◊〉 Lues in meridie, the destruction that wasteth at noon day, profaneness to 〈◊〉 the affections: none of these shall destroy us, because we have the light of the Gospel to avoid them. This light shall defend us from all dangers; apertis, opertis, open or hidden, external or internal, corporal or spiritual. Esa. 8.20. To the Lux, to the Testimony: if they speak not according to this word, there is no light in there. He that doth not direct us by that rule, we 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 baptized reprobates. Some neither have him, not know him; as Pagans. Others have him, and know him, as all faithful 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 Gospel, 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 man's head, another to have it in his heart. The light of knowledge may illuminate the brain, and yet leave a man unblessed: but they are Saints, in whose hearts the day star is risen. That man knows the good he hath not done: this man doth the good he hath known. They say, he plays best that wins; but I am sure he knows best that does. When the Apostles prayed for that decision, Act. 1.24. That God would be pleased to show whether of the two, Barsabas or Matthias, he had chosen into Judas his Episcopal room; they said. Thou Lord, which knowest the hearts of all men. Not the heads, but the hearts: many have lightened heads, but dark hearts. Rom. 1.21. Their foolish heart was darkened. The Apostle there saith they knew God, there was light in their heads; but darkness was in their hearts. Never had age more light in their understandings than ours; I fear never less light in their hearts. John. 3.19. This is the condemnation, that light is come into the world, and men love darkness rather. The day star is risen, and shineth, and we see his glory; as the glory of the only begotten of the Father, full of Grace and Truth: GOD grant withal, that he be 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 Sun, for the Lord God giveth them light, they shall reign forever and ever, Revel. 22.5. The light of nature is like a spark, the light of the Gospel, a Lamp, the light of Grace a star, but the light of glory the Sun it self. 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 mortality and sin 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 Stars over our heads, to give us light: what light and delight shall that be, when these shall be under our feet! That light must needs as far go beyond their light, as they now go beyond us. But alas! they are only able to discourse of that light, that do enjoy it, to whom that eternal day is risen: not we that live in the humble shade of mortality, and natural dimness. I leave it therefore to your meditations: it is a glorious light which we do well, often to consider, considering to admire, admiring to love, loving to desire, desiring to seek, and finding to enjoy forever.

Until the day dawn, and the day star arise in your hearts.] The Kingdom of Grace, is both an entrance to, and a resemblance of the Kingdom of glory. This Evangelical day on earth, is a glimpse of that Angelical day in heaven. And CHRIST is our day star here, in respect of his gracious light: as he will be hereafter, in respect of his glorious light. CHRIST hath been often called a Star, and that without disparagement to him, that is the Sun himself. It was given him both by Prophetical prediction, Numb. 24.17. There shall come a star out of Jacob. And by Evangelical ascription, Revel. 22.16. I am the root and offspring of David, and the bright morning Star. 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 only presignifies a bright day at hand; then he is called Lucifer, the morning star. Other times he diffuseth his knowledge, then he is the light, and the day: then he shines out in his glory, and is the Sun himself. This is the Star we sail 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, Moon and Stars, Omnia subjecisti; Thou hast put all things under his feet. If it be true that Astra regunt homines, the Stars govern men: yet it is more true, that Deus astra regit, God governs the stars: this Star commands all. Here the trouble and Philosophical Quaere, concerning the morning Star is decided. Plinnatur. Hist. lib. 2. cap. 8. Some take this Star to be venus, some Isis, some Juno's, some the mother of the God's. We need not trouble our heads about it; our morning star is JESUS CHRIST. That Babylonian Monarch was called, Metus Aurora, Esa. 14.12. Lucifer, Son of the morning. A morning star, but falling star: he rose against this Day-star, and therefore was turned out of his high or be, wherein he had advanced himself above the kings of the earth. So tread down all thine enemies, Oh Lord: but to thy Church give this day-star, Christ forever.

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 hours in the day, saith CHRIST! If no more, certainly the last hour will come. John. 12.36. While you have light believe 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 Jews said, we have Abraham to our Father, yet shown themselves degenerate bastards. 1 John. 1.6. If we say we have fellowship with God, and walk in darkness, 〈◊〉 lie. It is as if a clod of squalid earth should boast it self Filiam Ignis, to be the daughter of fire. 1 John. 2.9. He that saith he is in the light, and hateth his brother, is still in darkness. But no man will be thought odisse fratrem, to hate his brother. He will scorn his brother, strike his brother, bely his brother, oppress his brother, undo his brother: yet forsooth, he will not hate his brother. Palpable darkness; if he knows not this, in his head: if he knows it then in his heart. Esa. 5.20. Woe to them that put light for darkness, and darkness for light. If such a man persist, he shall go to bed at noon, and drop down to hell like a meteor, when all the stars remain 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 days. Let us not be noctivagants, straying abroad with Dinah, lest our chaste soul 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 willfully run from the light, they may be violently ravished by the Prince of darkness. A Virgin being tempted by a dissembling lover, followed him: in this pursuit of her vain desires, she scapes many unsuspected dangers, and found expected deliverance. For though her lover led her over deep pits, and deadly snares, purposing to ravish her, and destroy her: yet still an Angel was present to defend her. A glorious show 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 Angel steps in, and puts him to flight. He discovers himself to be an Angel of light, and the other an Impostor and Traitor to her. He brings her to the gulfs side, and shows her the bottomless depth of the pit, which she scaped; and the Serpent that was ready to devour her. He bids her examine the gold, loe it was base metal, counterfeit and venomous dross. Tells her what loss of a faithful betrothed lover she hath hazarded. Hereupon the Virgin breaks forth into lamentations and bitter tears: begins to sown with despair, and dares not look up to that light she hath so offended. The Angel lifts her up, revives her spirits, promiseth to bring her too fountain, that shall wash off all her defilements. Being thus washed, he shows her true husband coming towards her with a gracious aspect. He takes her in his arms, wipes her eyes, dries her tears, and seals on her cheeks millions of kisses. Loe now she begins to recover, on her bended knees she intreats his constant love to her, and promiseth chaste adherence to him forever. This virgin is man's soul her false lover the devil, her betrothed husband CHRIST, the Angel is the Gospel, 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 God's mercy. Satan transformed like a friend woos her, gets her good will to follow him. If she will admit of this or that sin, at every step she shall take up Gold, have her desires satisfied. This golden temptation so strongly takes her, that she runs from vice to vice, from error to error; thinks all is safe, and that she is in the company of one who dearly loves her. At last she is brought to some foul and capital offense, to the very doors of hell, ready to be turned in. But behold then, he that never forsakes his, sendeth an Angelical, Evangelical light, opens her eyes, unhands the devil, and sets her at liberty. The day dawnes, and the day-stars arise in her heart: and now observe the course is taken to bring this poor soul to salvation. First, the Gospel shows her, that the lover she so doted upon, was an Adversary, Satan; not the spirit of light, but the Prince of darkness. Oh how ugly does this monster appear in her eye! how doth she hate her self for loving him! Next, it discovers the counterfeit gold, that all the vanity of this world is but slip-coin; so far from making man rich or blessed, that it is the devils poison to make him cursed. Then it brings her to the deep gulf of perdition, which she passed over without fear because without knowledge. Wherein she had been drowned forever, but for the saving bridge of God's mercy; who was good to her, even while she was so bad to him Lastly, it describes to her the beauty and perfections of that husband she had forsaken, the Son of glory, fairer than all the children of men; white and ruddy, of the purest complection, the chiefest among ten thousand. Hereupon she breaks 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 look up to that heaven I have so offended, nor speak to that Father I have so provoked, nor hope for that husband I have so wronged. Did by redemption cost him the dear blood of his heart, and do I sell myself to Satan for gold, for vanity, for nothing? Oh look not upon me ye daughters of Jerusalem, for I am black, swarthy and polluted. Time was that the King did greatly desire my beauty, Psal. 45.11. But now I lie defiled in my own blood, my shame is upon me, and my confusion hath covered me. I am sick, my heart strings burst, let be groan and die. Now steps in this blessed light of the Gospel, takes the sowning soul by the hand, lifts her up from the dust of despair, and puts into her mouth that song, Psalm. 27.13. I had fainted, unless I had believed to see the goodness of the LORD in the Land of the living. This brings her to a fountain, yea brings a fountain out of her: her heart bleeds the tears of compunction, and they run not by drops, but by floods from her eyes. She weeps like David, Until she can weep no more, 1 Sam. 30.4. But lest this shower should melt her to nothing, the Sun of mercy comes to stay it: and now this light directs her in the voice of John; Behold the Lamb of God, which takes away the sins of the world. She lifts up her eyes of faith, and sees him come leaping upon the mountains, and skipping upon the hills, Cant. 2.8. She runneth to him, throws her self in the dust at his feet, bathes them with her tears like Mary; and with an humble heart and suppliant voice beseecheth him; Lord, be merciful to me a sinner. She takes hold of him, as Jacob; I will not let thee go till thou hast blessed me. The Lord takes her in his arms of mercy, puts his left hand under her head, and with his right hand embraceth her, Cant. 2.6. He speaks peace and comfort to her conscience, heals all her wounds with his own blood, promiseth to mediate for her to his Father, and to make her peace in heaven. She kisseth his hand with faith, he kisseth her cheeks with blessings. There is a betrothing of fidelity, and constant love of either to other. She prays, Lord forsake not the soul which thou hast redeemed: he promises, Fui tibi in meritum, ero tibi in premium; I was thy redemption, I will be thy salvation: nothing shall separate thee and me. Oh blessed Light, whereby that darkness is expelled: O blessed soul, by this light delivered: O blessed Savior that sent this light: Oh blessed Father that sent this Savior: O blessed Trinity, that blessest all unto us; mayest thou be blessed of us and in us forever and ever. Amen.

THe Apostle had formerly commended reading of the Prophets ab utilitate, by the benefit of them: how in reading them he gives warning a difficultate, from the difficulty of understanding them. There are things in them hard to be understood: the history is not without the mystery: and there often lies a deep and hidden sense, under a familiar and easy sentence. Let not men rush into their exposition, like hasty soldiers into a thicket, without seeking direction from the Captain. When we come to read them, we must throw away the sense of flesh and blood, and subject ourselves Magisterio Spiritus. Some copies have read 〈 in non-Latin alphabet 〉 , which signifies, Quidam Impetus: then the sense were thus; No Scripture is of any private motion. But the most and best read, 〈 in non-Latin alphabet 〉 , Interpretation. Now let him that gave the proposition, give also the exposition: the Spirit which inspired the Prophets, can only declare the prophecies. We grant this to men, giving everyone leave to be his own Interpreter, and to expound his own meaning. Deny not this to the Holy Ghost: that which God's Spirit hath indicted, must be by the same spirit interpreted.

This impossibility of true and sound interpretation without God's Spirit, occurs not to some Scriptures, but to all. 〈 in non-Latin alphabet 〉 : to the letter, All Prophecy is not of any private interpretation. An Hebraism, for, No prophecy is of any, &c. Such a phrase there is, Ro. 3.20. 〈 in non-Latin alphabet 〉 , &c. All flesh shall not be justified: for, No flesh shall be justified. As the Prophets durst not Proferre dictamina sua, broach their own inventions, so we must not Ingerere acumina nostra, crowd in our own constructions. But beseech him that decreed them to tell us the meaning of them. Samson's riddle could not be dissolved, but by Samson's own mouth. The Jews came to the Prophet: Wilt thou not tell us what these things mean? This was the Angels proclamation. Revel. 5.2. Who is worthy to open the book, and to lose the seals thereof? Who? Verse 3. No man in heaven, nor in earth, nor under the earth, was able to open the book, neither to look thereon. None in heaven, not the Angels none in arth, not living men: none under the earth; this could not be meant of devils or damned spirits; for they of all have no worthiness to open this book. Therefore most probably, it is meant of the Saints, who as touching their bodies sleep in the graves; whom he speaks of in respect of that part which comes nearest to our sense. Jacob says, Gen. 37. Verse 35. I will go down into the grave unto my Son. I, yet was it but his body that could go down thither. So that the place is too cold to kindle the fire of Purgatory. Who then? Vers. 5, The root of David hath prevailed to open the book: none but the Lamb can do it. All doth modulum nostrum superare, we can say nothing but what the Lord doth tell us. By his help and instinction only, we preach and expound the Prophets. He did write by all the Prophets and Apostles. By him did the Fathers interpret them to us, by him we do interpret them to you; only the HOLY GHOST himself interpret them to us all.

For methods sake, I desire to lead your attention thorough these three principal passages. The Suggestion, Conscription, and Exposition of holy Scriptures. There be certain adjacent Circumstances which shall find their due places.

The

• Inspiration from God, it was not a vision of their own heads; but they spake as they were moved by the Holy Ghost.
• The Conscription; which albeit it were not by the will of man, yet was it done by the hand of man. They were Men, Holy men, holy men of God.
• The Exposition, which is by no private spirit, but by the Holy Spirits illumination of man's mind, and directing the Church. For as the Invention of them came not by the will of man, so neither doth the exposition of them come by the wit of man.

The Prophecy came not by the will of man, but men spake as they were moved by the Holy Ghost.] This is the first point; their Indictation, Inspiration, Suggestion. Saint Augustine from this place, condemns their damnable heresy, that esteemed the Holy Ghost less and inferior to the Father and Son: Aut quod sceleratius est, ministrum potius quàm Deum; But, saith he, shall we call him a creature, qui carnem Domini creavit, who created the humanity of CHRIST? Qui Filium Dei misit; Who sent the Son of God? Luke 4.18. The Spirit of the Lord hath sent me to heal, &c. Qui plane Deus, Who is plainly called God? Act. 5.4. Thou hast lied to the Holy Ghost: What is he? the Apostle directly explains it, Thou hast lied unto God, 1 Cor. 3.16. You are the Temple of God, and the Holy Spirit (who is that God) dwelleth in you. Here that Spirit speaketh in the Prophets: Matth. 10.20. he speaketh in the Apostles. It is not ye that speak, but the Spirit of your Father which speaketh in you. Who is he that doth all this? 2 Tim. 3.16. All Scripture is given by inspiration of God: it is God himself. Will you consider with me some reasons, arguments, and demonstrative proofs; whereby our faith may be confirmed, that all Scripture cometh by the inspiration of God.

1 Consider the infallible completion of things long before prophesied, in their due seasons, 1 King. 13.2. Behold, a child shall be borne unto the house of David, Josiah by name, &c. A man was named five hundred years before he was borne. A right famous man may in that space be easily forgotten upon earth: but to tell now who shall live, or what such an one shall do, a thousand years hence: this can be done by none, but only by him who uno intuitu, with one look beholds all things: with whom nothing is past or to come, but all present.

2 Consider that their being hath continued from Moses unto this day. This is miraculous, that in so great hurly-burlies and alterations, they should not be lost! We must yield, that the Devil would fain have extinguished their light forever; and his instruments were not backward to attempt it: the same Almighty hand that made it, preserved it, and will not let it perish.

3 That the scope of it should be to build up no worldly thing, but only the kingdom of heaven, and to direct us to Jesus Christ, Gal. 3.22. The Scripture hath concluded all under sin, to make way for the promise of faith by Christ. It condemns sin in all, and all for sin; that only such might be saved as trust in him that died for their sins.

4 That it should pass with credit thorough the whole world, and find approbation of all languages, nations, and places. And where it meets with oppositions, should make way thorough them, as thunder thorough the clouds.

5 That the Hebrew tongue, wherein the Old Testament was written, doth so excel all tongues, in Antiquity, Sanctitie, Majesty. Gravitas in sensu, modestas in dictis, Ambrose. He knew her, or went in to her, or slept with her. Such is the gracious modesty of the sacred Scriptures.

6 The majesty of the style, which yet is not only powerful in words, but effectual in working: renting the heart, Piercing even to the dividing asunder of the soul and spirit, of the joints and marrow, Heb. 4.12. When I read them, me thinks they are not verba, words; sed tonitrua, but thunders, Hieron. Other Authors, sweet like Mer-maids, had enchanted my Intellect; Blandiebatur virgilius, &c. But Dulcius mihi nunc immurmurat Filius Jesse; Now the Son of Jesse is more pleasant than all, Bern. We have heard the writings of Poets ancient and new so commended, as if Wisdom it self had lived and died with them. And it may be, this is the sin of our Samaria, to commit idolatry with such books. The Turkish History, Herodotus lies, Poetical fictions, scurrilous pamphlets, have thrust the Bible out of our windows. As Angelus Politianus preferred Pindarus his Odes, before David's Psalms. But Jerome otherwise to Paulinus; They may talk of Simonides, Pindarus, Flaccus, and the rest: Horum instar omnium David Psalmist a nobis; One David, that sweet singer of Israel, is to us more worth than all those. 1 Cor. 2.2. I determined not to know anything among you, save Jesus Christ, and him crucified. Mee thinks there is no Text but Crux, Christ's Cross: no Theme but the hole in his side: no Inke but our Savior's Blood, no Conference but his Merits, no Object but his Obedience, no Oratory but love the Lord Jesus, no Music but bless our God for evermore. We should choose music, as he chose his friend: not him that would be plausible to his humor for a day, but him that should be profitable to his mind during life: so not that music which to flesh is sweetest, but that which lasteth longest. This is the song of Hallelujah, Praising the LORD: this music shall continue forever.

7 From the very baseness of falsehood, we learn to admire the luster of truth. Consider Satan's ambition, though he be the father of lies, to imitate the Scriptural truth. He had his Sorcerers in Egypt, to follow Moses in his wonders; albeit non passibus aequis, they came far short of him. To disgrace and weaken the credit of the Scriptures, he had his Poets and Fabulists, whose Mythologies were obtruded for true reports. But there are three main differences between them: First, there dross was mingled with the gold, water with the wine: happily it was truth, but wronged in the reporting, as a good tale is marred in the telling. That the great Army of Sennacherib was destroyed, both Isaiah and Herodotus agree. But Isaiah says, it was by the Angel of God; Herodotus says, it was by an infinite number of Mise, which in the night-time did eat up the leathers of their armors, targets, and bridles, and hereupon they fled. Secondly, that is said to be derived from the Gentiles to the Jews, which indeed came from the Jews to the Gentiles. Plutarch says that some of the Jews Feasts, yea, their Sabbath-day, and the word Sabbos, was derived from the Feasts of Bacchus. But indeed the solemnities of Bachus came from them, being nothing so ancient as Moses. Thirdly, there have been like reports, but under borrowed names, as Augustine observes. In allusion to the true History of Jonah, his swallowing and egestion by the Whale; Herodotus writes of one Arion; who for his money being thrown over shipboord, a Dolphin took him on his back, and being delighted with his music, carried him to Tanarus, from whence he went to Penander at Corinth, informing him of his received injury, and strange deliverance. But we may justly suspect, that the Greek tale of the one, meant the Hebrew truth of the other. Satan knowing that it was prophesied of CHRIST, Isaiah 42.7. that he should open the blind eyes, unstop the ears of the deaf, make the lame leap like Harts, and the tongues of the dumb to sing, Isaiah 35.6. He feigned an Aesculapius, and gave on as strange wonders of him: and for better facilitating his purpose, he called him the Son of God. Now to wound the Devil with his own weapon, even this argument proves the Divine and indubitate verity of the Scripture. For counterfeits do ever presuppose that there is ever some such thing, as they attempt to resemble. Perkin Warbecke in England, that pretended himself to be Edward the fifth; did manifestly declare that there had been one of that name. Coyners of false metal, imply by their art, that there is some of that stamp good and currant. Alchemists that labor to make gold by projection, intend that there is natural gold. Painters, though they have the liberty, Quidlibet audendi; yet account their art to be a resemblance of that which is, or hath been. So the affected imitation of holy stories is a clear remonstrance, that the subject which they take for pattern, is of justifiable truth, and without exception.

8 Lastly, this is an argument of the finger of God, and supernatural power in holy Writ; that the Penners of it renounced all affection, and delivered the true message even against their own reputations. So did this Holy Spirit over-rule their pens, that they depress and disgrace themselves, and remain exposed as wonderments to all succeeding ages; that all glory may be the LORD'S. If they did amiss, their errors are recorded either by themselves or their friends. The faults of Noah and Lot, are not concealed by him, that honored the memory of Noah and Lot. Luke loved Paul and Barnabas, yet writing their Acts, he speaks of an unbecoming strife between them; which grew so sharp and hot, that they parted, Act. 15.39. Moses in his five Books, as he spared not his brother, nor his sister, nor his wife; neither Aaron, Miriam, nor Zipporah; when they came in his way: so he least of all spared himself. That God had almost slain him for neglect of Circumcision; that when the people murmured, he was one: that he was only permitted to see, not to enter into Canaan: all this he writes of himself. Jeremiah records his own impatience, Ier. 15. David is own blood-guiltiness: Jonah his own uncharitableness, frowardness, and repining at God's mercy. He was the writer, that was the offender; yet he reports the fault as if it had been of a stranger. He sets aside affection to his own credit, runs not into a bush with Adam: but writes his fault on his brow, points the finger at the transgressor under his own proper and individual name. He tells such a tale of himself, that if all his enemies had studied to lash him, they could not have matched it. Men are naturally ambitious, desirous either to blaze their own virtues, or to blanch their own errors. Look upon human pens, how they are dipped in the oil of ostentation! They profess to chronicle the truth; but this friend, or that faction shall have a partial favor. They will not detect the evil that is, but insert the good that is not. But that one should in sobriety write a Treatise, to declare his own faults; this is not found in any Heathen. Tully will not have it buried, that Rome was beholding to him in the cause of Catiline. Plutarch, Aristotle, Plato, Socrates, may write much in their own praise: I never read in them one line of their wickedness. Dion will have the world know, that he was a man employed in matters of State. Josephus is abundant in relating his own stratagems. Horace says of his Poems, that he had set up Monumentum are perennius, regale situ pyramidum altius. Ovid of his Transmutations; Iamque opus exegi, quod nec Iovis ira, nec ignis, &c. And Ille ego sum nulli nugarum laude secundus. Muhammad's writings extol him for an only Prophet; that he received oracles from heaven: that he shall rise from the dead, but eight hundred years after; a pretty time to try a conclusion in; but there is not a syllable of all his damnable vices. Thus men will be men, humorous, ambitious, self-loving. This cannot be refrained, nor restrained; but that directly or indirectly it will break out. But those whom God employs, cast dung on their own faces, publish their own errors to the ends of the world: that every eye may see, and every tongue confess; All men are sinners; God is only good, and wise, and holy; who is blessed forever. Amen.

Holy men of GOD spake.] This is the second General, the Conscription of GOD'S Word. GOD would have his Word written: though it be here said, they spake; yet that they spake is called Scripture, a thing written, Rom. 15.4. Whosoever things were written afore-time, were written for our learning. Wherein observe the Authority, Antiquity, Utility of the Scriptures. It is written, there is the Authority. Afore-time, there is the Antiquity. For our learning, there is the Utility. The voice is vanishing; ask for the voice, and find it in aure, in the ear: ask for the Scripture, find it in aere, written for the eye to look upon. Therefore would God have it written in books, that the syllables might be always in our eyes, so well as the sound in our ears. Hereby we may come to exercise ourselves in it day and night, Psal. 1.2. By this means no man shall add to it, or detract from it. Deut. 4.2. Though the Sound of the thundering Apostles went into all the earth, and their words unto the ends of the world, Rom. 10.18. Yet the holy Ghost would have a Treatise written of all that Jesus did and taught, Act. 1.1. And this shall be intitled The book of the generation of Jesus Christ, Matth, 1.1. The Scripture is a Bible, because it is written: and The Bible, because it excels all other books, both for the matter, and the maker. God would not have his Instruments only Naphtali's, to give goodly words, Gen. 49.21. But that his will be committed to Zebulun, the handler of the pen, Judge. 5.14. Oh that my words were written, oh that they were printed in a book! Job 19.23. What would he have written? the words of his passion? No, but the words of his faith; even the truth of God; I know that my Redeemer liveth. Schismatics are all for a Speaking Scripture: Anabaptists all for an infused Scripture: Papists are all for a Painted Scripture: they love Testes fenestras; with them no lease of the Bible is so authentical as the Painters work in the window. But all true Catholics are only for the written Scripture: And the Lord make this our light and delight to the end.

The Persons that are the Manuaries, directed by God, as a School-master guides the hand of a young writer, have here a threefold description. They are Men, men of God, Holy men of God. Men, there is their Condition: Men of God, there is their Dispensation: Holy men of God, there is their Qualification.

Men; Why did not God choose some other nature of greater authority and credit? 1. That no glory might be ascribed to the means, 2 Cor. 4.7. We have this treasure in earthen vessels, that the excellency of the power may be in God, and not of us. When Sampson with the the jaw of an Ass slew so many; the weaker the weapon, the stronger the man. The infirmity of the instrument makes for the glory of the Agent. 2. In commiseration of man's weakness, Exod. 20.19. They said unto Moses; Speak thou with us, and we will hear: but let not God speak with us, lest we die. The voice of the Lord is like thunder, it will shake in pieces the timorous heart of flesh. 3. For the security of our souls: if our Preacher were an Angel, Satan could transform himself into that show. If one from the dead, the Devil can appear in the shape of Samuel. If by miracles, Jannes and Iombres withstood Moses; and Antichrist shall do wonders. If by visions, the Pagans had their apparitions. 4. In fit respondence to the work of our redemption: a man died for us, therefore is a man fit to preach this to us, Act. 3.22.

Men of God.] This is an ancient attribute; Viri Dei, Sancti Dei, Nuncii Dei, Prophetae Domini, Prophetae Altissimi, 1 King. 17.18. 1 Tim. 6.11. 2 Tim. 3.17. Men of God. Men not only in request living, but even dead: Princes over Princes: these reign but during life, those even after death: But especially they are called Men of God, because their dispensation comes from God, 1 Cor. 2.13. We speak in the words, we which man's wisdom teacheth, but which God teacheth. So the Prophets came, Os Domini locutum est. The mouth of the Lord hath spoken it, 1 Cor. 11 23. Quod accepi à Domino; I received of the Lord what I delivered unto you, Matth. 22.43. David to Spirit called him Lord, Psal. 45.1. My tongue is the pen of a ready writer; Calamus Scriba, that is, the pen of the Holy Ghost, Psalm. 85.8. The vulgar reads; Andiam quid in me loquatur Dominus; I will hear what the Lord will speak in me. Hence was it that the Lord did not manifest all things to them, Semper & Simul, together: but as Paul said to the Church, so God to Paul, Act. 20.20. I have kept back nothing; vobis necessarium, that was profitable to you. Elisha know the king of Syriah's stratagems and plots, which he consulted in his bed-chamber, 2 King. 6.12. Yet he did not know at first the purpose of the Army to Dothan; until his servant told him. He could foretell to the Shunamite, that she should have a son; yet the death of that child was hidden from him, 2 King. 4.27. The Lord hath hid it from me, and hath not told me. He did not presently resolve the three Kings concerning the event of the war; but called for a Minstrel, 2 King. 3.15. And when the Minstrel played, the hand of the Lord came upon him.

Holy men, the LORD that sent them, qualified them. But was this a necessary and inseparable annexion to all the Secretaries of GOD, Holiness? was not Prophecy (without this) incident to some reprobates? Indeed some transient revelations might pass through them, themselves mean-time remaining as wise as Trunkes. Balaam is called a Great Prophet; God opened his mouth: yet did he not in this more favor him than his Ass: he made them both to speak his glory, and Balaam's shame. Saul does prophecy; Nunquid Saul inter Prophetas? Yet he was as far from the Grace of God, as he was from the God of Grace, when he had cast him off. Caiaphas could prophecy the expedience, that one should die for the people, John. 11.51. This he spake not of himself: but being High Priest that year, he prophesied that JESUS should die for that Nation. His Office prophesied, rather than himself. Matth. 7.22. They shall say in the latter day, We have prophesied in thy Name; yet be rejected with a Depart from me, I know you not. But it is on all sides consented, that God's public Notaries, the Canonical Writers, were all regenerate and Holy, the children of light and life: once gracious Saints on earth, now glorious Saints in heaven.

Thus are they qualified: one may be a man, yet not a man of God: a man of God, yet not Holy. To be a man is noble, an emphatical word, Act. 1.11. Men of Galilee. Act. 2.14. Men of Judea. Act. 17.22. Men of Athens. Act. 19.35. Men of Ephesus. 1 King. 2.2. Shew thyself a Man. Multi homines, pauci vtri; One may be Adam, not Ish; Homo, not Vir. As David said to Abner, 1 Sam. 26.15. Nunquid tu Vir es? Art thou not a valiant Man? But to be a Man of God, this is more noble; to be entrusted with the secrets of heaven, the mysteries of Salvation. The Ambassador of a King is of no small account; but these are Legati à latere Divino, the Lord's Legates: Whosoever harmed them, Protinus Deum sensit ultorem; Found God himself their avenger, Matth. 10.16. He that despiseth you, despiseth me. Yet there be some that dare, and that in extremity, do it, though they are sure to be condemned for it. But lastly, to be Holy, this is most noble. Prophecy shall cease, Preaching cease, ministration of Sacraments cease, Holiness shall never cease. There are divers gifts, 1 Cor. 12.31. to be an Apostle, to Prophecy, to teach, to work miracles, to speak with tongues; But let us covet earnestly the best gifts; even our Sanctification. The rest are needful for you, this for ourselves: they bring you to heaven, this must bring us to heaven. That blessed Spirit which hath made us Men, and men of God, make us also Holy men; that our Nazarites may be whiter than the snow, and our Priests purer than the Sapphires.

No prophecy of the Scripture is of any private Interpretation.] These Holy men were the Sacraries and Secretaries of GOD, the Registers of his Royal Covenant. Now as they could not speak or write, but by the Spirits inspiration; so neither can we expound what they have written, but by the same Spirits Interpretation, 1 Cor. 12.10. Interpretation is given by the Spirit. He that expounds the Scripture upon the warrant of his own spirit only; doth lay the brands of the fire together without the tongs, and is sure at least to burn his own fingers. Solomon confessed that he studied for his Doctrines, Eccles. 12.10. The Preacher sought to find out acceptable words; yet was he the wisest man. Daniel was a famous Prophet, yet he desired respite to expound. Nebuchadnezzar's dream, Dan. 2.16. Is the Scripture lighter than a dream? or Nunquid tu sapientior Daniele? Art thou wiser than Daniel? It is true that all right and sober exposition is of God. Dan. 2.28. It is God in heaven that revealeth secrets. But the Lord doth not now reveal this to us in visions and dreams: but sets us to ordinary means; conferring with orthodox writers, turning over many books, zealous invocation to the Father of lights, studious observing the context of Scriptures. You think our preaching and expounding the word to be very easy; indeed so it might be, if we should do with our Sermons, as you do with your moneys. They are not Sermons, that come forth like untimely births, from uncircumcised lips, and unwashen hands. I know there are some, that think scorn to bring a premeditated Sermon: that were to tie the Holy Ghost to an inkehorne: No, turn the Cock, and let it run. They say, they bring Sermons of God's own making, because they took no paints in the composing. As if this were to preach in the Evidence of the Spirit, and demonstration of power. But as every sound is not music, so every Sermon is not Preaching. Speaking is from custom, but saying from Art. Psal. 45.1. My heart is inditing a good matter: It was Sermo natus in pectore; a speech first conceived and borne in his heart. John the Baptist went before CHRIST to prepare his ways: so our heart must go before our tongue to prepare our words. We must hew the stones before we bring them to the building, or they will never couch in order. He that cometh wildly to this holy work, shall be driven to beat the air, and to seek up and down for matter, as Saul sought for his fathers Asses. As we study for your good, so do you pray we may study to your good; that we may bring you to the Scripture, and the Scriptures bring you to salvation.

I conclude; the Sum of this whole Chapter hath been a sweet Garden of Grace and mercy. The first Flower, was a Salutation, and that is a wish of mercy. The second, a Promise, and that is a word of mercy. The third, a Consolation, and that is a work of mercy. The fourth, an Exhortation, and that is the way to mercy. The fifth, a witness of our Election, and that is an Assurance of mercy. The sixth, an Induction to heaven upon earth, and that is an high degree of mercy. The seventh, a Testimony from heaven, and that was the voice of mercy. The eight, a Word of performed Prophecy, and that was an argument of mercy. The ninth, an Illumination of the Gospel, and that is a light of mercy. The last, is the glory of heaven, and that is the full day and perfection of mercy. Through these blessed degrees my discourse hath brought you: first we begun with Peace, then dwelt long with Grace, and lastly are come to Glory. This Peace possess your consciences, this Grace beautify your hearts, and this Glory crown all your souls. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy: to the only wise God our Savior, be glory and Majesty, dominion and power, now and forever. Amen.

AN EXPOSITION UPON THE SECOND EPISTLE GENERALL OF THE HOLY APOSTLE, Saint PETER. CHAP. II.