living Waters but such as are insensible also such as are poor miserable wretched blind naked and know it not and this is generally true as with respect to Gods preventing men with his Grace that bringeth Salvation to all men when he first calleth to and counselleth men in and with his glorifying his Son unto them they are dead in trespasses and sins they are deaf and wretched and blind they know not the sadness of their condition hence he calleth to such Hear ye deaf and look ye blind that ye may see Isa 42. 18. They are at first dead to whom the Son of God sendeth forth his voice destitute of all Spiritual liâ—e and light they are ignorant and out of capacity by and wisdom or light of theirs to know what their condition is John 5. 25. And hence men generally have such a good esteem of themselves and of their condition and ways and think highly of themselves as the Jews who though they did search the Scriptures yet would not come to Christ that they might have life and therefore had not the love of God in them yet they thought themselves to be in a good Case and that Eternal life did appertain to them John 5. 39 40. And those that made mention of the God of Israel but not in truth nor in righteousness For they were obstinate and their neck as an Iron Sinew and their brow Brass yet they called themselves of the holy City and stayed themselves upon the God of Israel Isa 48. 1 4. Yet to such as these he calleth and giveth good Counsel to simple ones who know nothing yea who love and that for a long time their simplicity and to fools who hate knowledge Prov. 1. 20 23. He counselleth foolish ones who know not him and therefore know not themselves for he is the light of the world yea indeed all the Sons of Man are foolish and ignorant until or further then they are inlightned by him Hence that cry and call Unto you O men I call and my voice is to the Sons of Man Oh ye simple understand wisdom and ye fools be ye of an understanding heart to signifie to us that the Children of men are simple and fools and yet are called upon and invited to come to Christ Prov. 8. 4 6. This may give us somewhat to answer those that abuse the Scriptures and pervert them to the hurt of themselves and others when the Holy-Ghost inviteth every thirster to come to the waters to buy and eat this is onely meant say they of such as are sensible of their sad condition and such as are gracious thirsters which hunger and thirst after righteousness when as indeed it appeareth most directly to be spoken to such as thirsted out of necessity only and who were seeking rest and satisfying in vain things that could not profit them and therefore were reproved for so doing and this I am sure is no gracious frame or qualification for it is added Why do ye spend Money for that which is not Bread and your labour or that which satisfieth not Isa 55. 1 2. So when our Saviour saith Come unto me all ye that labour and are heavy laden this is spoken say they of such as laboured for Christ and were weary of and willing to part with their sins when as such are hereby invited who did seek rest where it was not to be had such as sought to know the father by the wisdom of this world and so failed of their expectation Hence our Saviour calleth them all of them to him who knoweth the father and none but he and him to whomsoever he will reveal him and in coming to him he would give them rest from their burdening and unprofitable labour Mat. 11. 25 29. And this is sutable to what we have noted in this place we see here such are called upon and incouraged to buy and purchase and good counsel is given to them whose case and condition was very bad and lamentable and yet they knew it not they were insensible 〈◊〉 of it and thought otherwise and better of themselves then was meet 4. In that he giveth such Councel to these that were ignorant of their state he signifieth to us that the way to make men sensible of their condition when their case is wretched and miserable and they know it not is to commend to them and lift up before them Christ and those treasures in him and to direct them thereunto and not at first to preach the Law or otherwise to use it then according to the glorious Gospel The Gospel of Christ is the Arm of the Lord in which his power is put forth and Spirit given to give light to them that sit in darkness and in the shadow of death so Christ sath The Spirit of the Lord is upon me because the Lord hath anointed me to preach the Gospel to the poor and therewith to preach recovery of sight to the blind to preach their eyes open in preaching the Gospel Luke 4. 18. So our Savionr saith The Holy Ghost shall reprove and convince the world of sin of righteousness and of judgment in and with glorifying Christ this way he should shew unto them and open their eyes to behold the sinfulness of their sin in not believing on Christ and the vanity and unprofitableness of their Idols of their works of righteousness judgment c. John 16. 8 14. In like manner also the Apostle Paul was sent with this Gospel to open the eyes of Jews and Gentiles and so to shew them what a sad condition they were in how well thoughted soever they were of themselves Acts 26. 18 23. Prov. 8. 4 6. Hence also the Gospel is called The Word of Life Phil. 2. 16. The Words of Christ are Spirit and life to them that believe not John 6. 63. The Testimony of the Lord is sure making wise the simple that know nothing Psal 19. 7. 119. 130. The Gospel is light the Medium for discovering all things in their right and proper Colours and for giving sight to us also 2 Cor. 4. 4. Surely the lifting up Christ is the way to make men run unto him that were formerly insensible of their sad condition without him because they were ignorant of and unacquainted with his excellency Isa 5â— 5. Cant. 5. 8 16. with Chap. 6. 1. In lifting him up thereby the Spirit of God sheweth unto us and convinceth us of our deadness as the Apostle hereby judged and reasoned and herein shewed all were dead condemned to dye and helpless in their misery and insensible of their condition in that One dyed for all and rose again 2 Cor. 5. 14 5. Particularly from the Counsel it self we may note these instructions 1. That there is a rich treasury and full and compleat provision answering to the needs of those that are poor c. and know it not 2. That this provision may be had by such as are poor c. 3. That to the end they
cometh out again and is Gold tried only the Dross and mixture is taken out so it is here this Spiritual and Heavenly Gold which was in the fire and was then Gold the most precious one even he the same Jesus who dyed for our sins and was buried he in that very personal body is raised again discharged from the guilt of our sins and free from the fruits thereof God did not leave his Soul which was made an Offering for our sins Isa 53. 10 in Hell nor suffer his Flesh in which he was put to death 1 Pet. 3. 18 to see corruption Acts 2. 27-31 So the Apostle Peter saith Let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ Acts 2. 36. He that descended is the same also that assended far above all Heavens even into the presence of God that he might fill all things Ephes 4. 8-10 The Stone which the builders set at nought and disallowed the same is made the head of the Corner 1 Pet. 2. 7. It is even he the same person who was delivered for us that is raised again and taken from prison and judgment And in him dwelleth all the fulness of the Godhead bodily even in the body of his flesh Col. 2. 9 10. And this same Jesus shall so come in like manner As those men of Galilee saw him go into Heaven Acts 1. 9. 11. And herein is he preferred before David He fell on sleep and was laid unto his fathers and saw corruption and his Sepulchre is with us saith Peter unto this day but Christ whom God raised again saw no corruption Acts 13. 36 37. 2. 29-32 And Christ in those fourty days after his resurrection in which he was seen of his Apostles Shewed himself alive after his passion by many infallible proofs Acts 1. 2 3. And shewed them his hands and his feet that were nailed to the Tree and his side that was pierced with a Spear of a Souldier and his Disciples did see and look upon and handle his raised body by which it appeared he was not a Spirit simply but hath a body that hath flesh and bones And these infallible proofs are given us that we may know and be assured That Jesus is the Christ the Son of God and that believing in him we may have life through his name Luke 24. 36-40-48 John 20. 19-31 And of this the Apostles are Witnesses and have testified That he is the first born from the dead brought forth out of the heart or Womb of the Earth as Jonas was out of the Belly of the Whale Mat. 12. 40. Col. 1. 18. Rev. 1. 5. And it is he that person that same Jesus that is very Christ Acts 9. 22. Anointed with the Holy-Ghost And in him this first-born from the dead it hath pleased all the fulness to dwell even all the fulness of the Godhead bodily and so he is become Gold for us and hath the pre-eminence in all things Col. 1. 18 19. 2. 9 10. And hath all Dominion given unto him Because he humbled himself and became obedient to death even the death of the Cross therefore hath God highly exalted him and given him who so humbled himself a name above every name that at the name of Jesus every knee should bowe c. Philip. 2. 8 9. And it is needful and good for us to be rooted and grounded in the hearty perswasion and belief hereof that we may be saved and preserved from those evil and Antichristian Spirits that say There is no resurrection of the dead and so by consequence that Christ is not raised again and then we are yet in our sins and the Apostles are found false Witnesses of God and faith is vain and those who are fallen asleep in Christ are perished But Christ is risen from the dead and is become Gold for us even the same that was tried in the fire 1 Cor. 15. 3 4-12-20 And herein he answereth to nay infinitely exceedeth and goeth beyond Gold that is the most incorruptible Metal Yet it will perish though tried with fire 1 Pet. 1. 7. It may canker and rust Jam. 5. 3. And is called a corruptible thing 1 Pet. 1. 18. But his Blood is said to be and is precious as opposed to corruptible of infinite value and worth and highly to be esteemed by us because it is incorruptible 1 Pet. 1. 18 19. And he himself in his own body in which he died for us is in the virtue of his precious and incorruptible Blood raised again no more to return to corruption Acts 13. 34. And is become incorruptible Seed even the Word of God which by the Gospel is preached unto us he liveth and abideth for ever 1 Pet. 1. 23-25 Isa 40. 8. And whosoever is born of this Seed shall live for ever this man continueth ever and therefore hath an unchangeable Priesthood He was dead and is alive and liveth for evermore and whosoever believeth on him though he were dead yet shall he live and he that liveth and believeth shall never dye 1 John 2. 17. John 11. 25 26. In such like respects he is said to be Gold tried in the fire 3. In the next place let us consider what is imported to us in the end why he counselleth this Angel to buy which is also a powerful Motive and Argument used to move us to have such an high estimate of this Gold as to buy it at any rate That thou mayst be rich To which I shall speak more briefly because what is intimated herein hath been noted formerly In this end then is signified unto us 1. That those that have not this Gold tried in the fire they cannot indeed be rich or inriched with the true riches but are poor miserable Creatures in the eyes of him that judgeth righteously though they have large possessions much Gold and a multitude of Rubies We may apply that saying of the Prophet to them Surely these are poor For they know not the way of the Lord nor the judgment of their God Jer. 5. 4. Alass all the substance here below will not procure the love and favour of God in which is life Cant 8. 7. These riches will not deliver from the stroke of Gods hand or from the Testimonies of his displeasure Will he esteem thy riches No not Gold c. Job 36. 18 19. They profit not in the day of wrath or death Zeph. 1. 18. Prov. 11. 4. They are deceitful riches they promise somewhat or rather we promise to our selves much contentment and blessedness in the enjoyment and possession of them but they are not there is no substantial and durable good in them That rich man in the Parable whose ground brought forth plentifully so as he was careful and thoughtful how to dispose of his fruits not having room where to bestow them and therefore resolved to pull down his Barns and build greater and there to dispose all his fruits
reputation and became obedient to death the death of the Cross not for himself but for us and for our sakes surely he hath born our griefs and carryed our sorrows the chastisement of our peace was upon him it was our good he designed and not his own and rather then we should suffer the curse we had deserved he indured the Cross and suffered the curse he bare our sins in his own body on the Tree How might this move and prevail with us to bear one anothers burdens and so fulfil the law of Christ Gal. 6. 2. Herein perceive we the love of God that he laid down his life for us and we ought to lay down our lives for the Brethren even in the room and stead of them and for their good But who so hath the worlds good and seeth his brother have need and shutteth his bowels from him how dwelleth the love of God in him My Brethren let us not love in word neither in Tongue but in deed and in truth 1 John 3. 16 17 18. 4. In that he here commendeth himself to us under the name of Gold and proposeth such an end to us to move and perswade us to buy it that we may be rich herein is intimated and signified to us his willingness and cordial desire that we should listen to him receive and obey his gracious counsel imbrace and close with him and part with and suffer the loss of all things for the excellency of him therefore doth he so aptly and enamouringly present himself to us and make use of such ingaging alluring Arguments and Motives he knoweth we all naturally love riches our hearts are taken with Gold and our eyes set upon that as a most desirable and delightful and desirable thing and which is very pleasant to behold he knoweth we would fain be rich and our wisdom moveth and leadeth us to desire so to be and to labour to that end Prov. 23. 4 Now then he thus in the first place describeth himself and calleth himself and commendeth himself to us under the name of Gold tried in the fire and counselleth us to buy it that we may be truly and indeed inriched that we might be assured of his good will to us and earnest desire that we should listen to him and that he may out-bid all other persons and things that we might be taken with and enamoured on and give our hearts and affections unto him he thus representeth himself to us as such a delightful and desirable Object that we might receive his heavenly and advantagious counsel and open unto and give entertainment unto him so when the Spirit of errour and delusion useth many alluring Arguments to perswade men to listen unto and imbrace her that she may seduce and destroy them that she hath deckt her bed with coverings of Tapistry with carved works with fine linnen of Egypt that she hath perfumed her self with Myrrhe Aloes and Cynamon and thence inviteth Come let us take our fill of love until the morning let us solace our selves with loves To the end none might listen thereto and be inticed and deceived by her the Wisdom of God calleth also and glorifieth her self by her Spirit unto the Sons of men Doth not wisdom cry and understanding put forth her voice she standeth in the top of high places that her voice may be heard far and near by the way in the places of the paths unto you O men I call and my voice is to the Sons of man hear for I will speak of excellent things such things as excel what the whorish woman proposeth and presenteth and the opening of my lips shall be right things receive my instruction and not Silver and Knowledge rather then choise Gold though those seducers and deceivers should set before you and promise to you Gold and Silver to corrupt you yet my instruction is better for Wisdom is better then Rubies and all the things that may be desired are not to be compared to it yea and also Riches and honour are with me yea durable riches My fruit is better then Gold yea then fine Gold and those that love me shall inherit substance c. Prov. 7. 10-27 8 1-21 So when sinners such as miss their way and mark are inticeing and saying Come with us let us lay Wait for Blood We shall find all precious substance we shall fill our houses with spoil cast in thy lot amongst us that we might not consent or imbrace their evil counsel though they set motives of profit before us Wisdom cryeth without she uttereth her voice in the Streets she cryeth in the chief places of concourse in the openings of the Gates in the City she uttereth her words in which she sheweth how precious and inriching she is and how happy they are that listen to her that whoso findeth her findeth life and shall obtain favour of the Lord and saith Turn at my reproofs Behold I will pour out my Spirit unto you I will make known my words unto you which are pure words as Gold tried in a Furnace of Earth purified seven times To the end we might hear and receive his counsel that we might be wise for our selves and inriched by him Prov. 1. 10-22 Psal 12. 6. His willingness that we should be made partakers of himself and his readiness to communicate and impart this Gold is signified to us in his thus commending it and using such Motives and Arguments as are most taking with and pleasing to and desirable of us all which might provoke and perswade us to buy this Gold But we shall adde no more to this first branch of the counsel In the the next place we come to the second branch viz. And White raiment that thou mayst be cloathed and that the shame of thy nakedness do not appear This is a further branch of the good and wholsom counsel given by the Amen the Faithful and true Witness the beginning of the Creation of God who is the Counsellor of Peace that giveth this good counsel In which consider we 1. The thing further counselled unto by this excellent one and that is White raiment 2. The end why this Angel and Church is counselled to buy this White raiment That thou mayst be cloathed and that the shame of thy nakedness do not appear 1. The thing which this Counsellor further counselleth this Angel and Church to buy and that is White raiment or Whâ—te Garments They were not only wretched miserable poor but naked also and there is that provided which answereth to that part of their need namely a cloathing for their nakedness a covering for their shame that it might not appear That we may have some understanding and usefulness of this branch of the counsel let us God assisting inquire into and consider 1. What is this White raiment here counselled unto 2. Why this Raiment is said to be White and what is imported therein 1. What is this White raiment here counselled unto In general we may
and everlasting Covenant Matt. 26. 28. Heb. 10. 29. 13. 20. 9. 15 16. Those great and precious promises appertaining to Life and godliness yea to this life and that to come are not only assured by the word of God and confirmed by his Oath which yet are two immutable things in which it is impossible for God to lye and therefore might quicken and encourage lukewarm ones to flee for refuge to lay hold on that hope set before them but actually made firme by the blood of the Testatour who is also in the virtue thereof raised and as the forerunner entred into Heaven and is the Mediatour of the New Testament that by means of death for the redemption of the transgressions under the first Testament they which are called may receive the promise of the eternal Inheritance He Mediateth and maketh Intercession for the taking away the iniquities of those that come to God by him and that the contents of that Covenant may be dispensed to them according to their needs and capacities God hath promised and Christ hath actually said and is the Amen to them Rev. 1. 18. Heb. 8. 6. and 9. 15. It may seem in that Jesus Christ doth first describe himself by this title of the Amen that these likewarme ones did not keep in believing remembrance the promises and the firmeness and immutability of them and certainty of their performance according to the tenour of them being ratified by such precious blood and ascertained by such a faithful and true witness and therefore they grew sluggish remiss and indifferent and there was a great abatement of their former fervency either fearing they should be left in sufferings or not provided for or dispensed unto according to their wants and therefore to recover them he telleth them his name is the Amen The consideration hereof is powerful to stirr up to diligence and to recover us from our decays to cause us that we shall not be slothful but followers diligent followers of them who through faith and patience inherit the promises Heb. 6. 10 20. To strengthen us to hold fast the profession of our faith without wavering and to consider one another to provoke to love and good works not forsaking the assembling of our selves together Heb. 10. 22 25. To ingage us to come out from amongst men and to be separate and not touch the unclean thing but to cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of the Lord. 2 Cor. 6. 16 18. 7. 1. if these exceeding great and precious promises given to the Apostles to minister and ministred by them in and with the glorious Gospel be in us received and entertained by us and abound if they be suffered to dwell richly in us and to have their perfect work so as we limit them not nor hold them in unrighteousness they make us that we shall not be idle or unfruitful in the knowledge of our Lord and Saviour Jesus Christ They will provoke us to flee from and escape the corruption that is in the world thorow lust and besides giving all diligence thereto they will inable and stir us up to add to our faith virtue courage zeal resolution of spirit magnanimity to be as bold as lions and to virtue knowledg that we may use our fervour and zeal aright and that not about meat and drink and days and places and gestures in which the kingdome of God consisteth not but in contending earnestly for the faith once delivered to the saints and to knowledg temperance to have sober thoughts of our selves of our knowledg vertue parts gifts attainments and to be temperate in our use of and exercise about the things of this world in which there may be excess and in our joys and griefs thereabout and to temperance patience patiently continuing in well doing in faith in virtue in knowledg in temperance c. Patiently induring whatever reproches and persecutions we may meet with in walking in Christ and in the exercise of those efficacies of his grace and resting in the Lord and waiting patiently for him and to patience godliness worshipping him in the spirit and rejoycing in Christ Jesus and having no confidence in the flesh and imitating and following him as dear children according to the light and instructions of his grace and to godliness brotherly kindness loving the brethren with delightful and peculiar manner of love not pretending we are right worshippers of God while we are without brotherly kindness to those borne of him For every one that loveth him that begat loveth them also that are begotten of him For if a man say I love God and hateth his Brother he is a liar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen and to brotherly kindness charity that free manner of love which is exercised towards others not because of somewhat lovely and amiable in them but from an higher reason and motive even from the constraining operation of the love of God in Christ and thence to have fervent charity among our selves and to love all men To these things will these precious promises confirmed by such precious blood enliven and quicken us if they be suffered to dwell richly in us for hereby we shall be made partakers of the Divine nature in union and fellowship with it interest in it usefulness of it and conformity to it 2 Pet. 1. 4 9. Oh exercise we our selves to godliness to Christ who is the root and fundation of godliness for it is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. with chapt 3. 16. Oh! how effectual were the promises with the Patriarchs in former times when they were not so confirmed as now to make them forsake their Countrey Kindred and Fathers house To confess themselves strangers and pilgrims on the earth c. These believed caused Abraham the Father of the faithful not to consider his own body now dead neither yet the deadness of Sarah's Womb but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to performe and therefore it was imputed to him for righteousness Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him who hath performed the promise made to the fathers in raising Christ from the dead who was delivered for our offences and raised again for our justification Gen. 12. 1 3. Heb. 11. 13 16. Rom. 4. 16 25. with Act. 13. 32 33. Heb. 11. 17 19. The Apostle Paul to recover the Galatians from their wandrings setteth before them that Christ is the Amen to him the promises are made and in him confirmed and with him assured to those that receive him so as in being Christ's they are Abraham's seed and Heits according
receiving and having him is profitable unto all things having the promise of the Life that now is and of that which is to come 1 Tim. 4. 8. with Chap. 3. 16. And this is great incouragement to seek him that we may be partakers of him For they that seek him shall not want any good thing Psal 84. 8 10. And this affordeth good cause to have our conversation without covetousness in him and in having him we have all things may do all things bear suffer indure part with all things as the Apostle saith I can do all things in Christ that strengtheneth me Phil. 4. 13. Oh! he is Gold indeed that answereth all things and therefore he may be first commended and commend himself to us under this expression of Gold in this place and elsewhere to instruct us that in having and buying this Gold we shall together herewith have all other things White raiment Eye-salve c. Job 28. 12-20 Prov. 3. 31-15 8. 10 11. 16. 16. Col. 2. 3. Mat. 13. 44-46 Length of days is in Wisdoms right hand which is so inriching and in her left hand riches and honour her ways are ways of pleasantness and all her paths are peace she is a Tree of Life to all that lay hold on her and happy is every one that retaineth her Prov. 3. 15 18. She leadeth in the way of righteousness in the midst of the paths of judgment that she may cause those that love her to inherit substance and she will fill all their Treasures Prov. 8. 18-19 21. 4. He is called and compared to Gold because as Gold especially when tried is very delightful and desirable to the natural eye the eye of the body and that with which the heart is affected even so Jesus Christ is amiable to the inlightned eye of the understanding as he is displayed before us in the evidence and demonstration of the Spirit the riches of this world and so Gold which is the most excellent part of it taketh the eye and delighteth the heart hence it is called The lust of the eye 1 John 2. 16. And the eye is said to flee upon this even as the Eagle or Hawk fleeth upon the prey as if the life did consist in the having and enjoying it though indeed it doth not Luke 12. 15. Prov. 23. 4 5. Thus Achan confesseth That when he saw two hundred shekels of Silver and a Wedge of Gold then be coveted them Josh 7. 21. It drew his affection to and desire after them Gold and the riches of this world are pleasing to the eye and affect hearts of men and cause them to love them trust in and glory in the enjoyment of them hence because of the vanity emptiness and uncertainty of them the Holy Ghost giveth such frequent admonitions Not to set the Eye upon them not to set the Heart upon them not to trust or glory in them c. Prov. 23 5. Psal 62. 10. 1 Tim. 6. 17. Jet 9. 23. And Holy men of God have prayed him to turn away their eyes from beholding this Object of covetousness Psal 119. 36 37. Which intimateth to us how desirable this is in itself and to us all naturally but behold a more excellent and pleasant Object We may say in this respect Jesus Christ may be called Gold because he is eminently and most fully desirable and taking to the Soul as he hath been tried in the first he is compleatly delightful and there is in him that which is powerful to draw the eye and attract the heart unto him and cause men to lust after him hence he is called The desire of all Nations because he is wholy and altogether desirable and is and hath in him eminently that which all Nations do desire and cover after viz. That which may give rest and satisfying to them though through their foolishness they are seeking it in wrong Objects even in that which is not Hag. 2. 7. Thus when the Spouse is describing the amiableness of her beloved the first account she giveth of him particularly is That his head is as the most sine Gold Cant. 5. 11. To intimate that in this respect he is very taking with and delightful to the Heart He is a wonderful enamouring Object as he is lifted up by the Spirit in the Testimony and which is very powerful to cause men to run unto him because of the Lord his God and for the Holy one of Israel for he hath glorified him hence we are so oftentimes called upon to be hold him So the father saith Behold my servant whom I uphold mine elect in whom my soul delighteth Isa 42. 1-7 And Christ himself saith Look unto me and be ye saved all the ends of the Earth Isa 45. 22. And again he saith Behold me behold me to a Nation that was not called by his name Isa 65. 1. And the Work of the Spirit is to glorifie Christ and to lift him up as Moses lifted up the Serpent in the Wilderness that men might look to him And that whosoever looketh to him and believeth in him should not perish but have everlasting life John 16. 14. 3. 14. 15 And the work of the Spouse of all chaste ones is to discover his love and loveliness that men might come to Christ Thus when the Daughters of Jerusalem inquire of her What is thy beloved more then beloved O thou fairest among Women What is thy beloved more then beloved that thou dost so charge us She with much pleasure and contentment answereth My beloved is White and Ruddy the chiefest often thousands He is excellent as the Ceders his mouth is most sweet yea he is altogether lovely this is my beloved and this is my friend O ye daughters of Jerusalem And this discovery of him was so taking with them that they also inquire whither he was gone that they might seek him with her her work and business is not to direct to her self and mainly to insist upon the commendation of her self as doth Mystery Babylon both Mother and Daughters who spend a great deal of time and use many Arguments to commend themselves and to prove themselves to be the true Catholick Church and that there is none like to them Oh what contentions are there amongst them on this account How greatly do they strive which shall be accounted the truest and chiefest Yea she is so far from this that she saith to the Daughters of Jerusalem Look not upon me but as she delighteth to behold and look upon her beloved so also to praise and commend him and make mention of his desirableness and praise-worthiness to others that they may enquire after and direct their Eyes unto this alluring Object and she is greatly pleased and in her Element as it were when she is speaking of and shewing forth his praises to others yea this is the end why they that believe are brought into and made of his Church and so greatly piviledged not that they might proclaim their
and his goods Yet be was not rich towards or with God Luke 12. 16-21 And so more generally is it true with respect to the enjoyment of these uncertain riches though men bless themselves in the possession of them and think highly of themselves because of them and others account them in an happy and good condition yet if they have no better then these uncertain riches if they have not a Right and Title to and Interest by saith in a better and induring substance which men only can have in having Christ they are in truth but miserable men piteous persons objects of pâ—ty however they lift up themselves hereby and are praised and admired at and bowed down to by others And as a man when he awaketh lightly esteemeth and despiseth his dream because he then perceiveth there was no truth in it it was but a dream though in his sleep he thought himself to be in a most desirable and blessed condition he fancied himself to be rich and full and needing nothing but now perceiveth it is otherwise then he imagined so when the Lord awaketh he will despise their Image namely their prosperity in this World and those worldly riches which are called an Image either because men boweâ—own themselves to them and worship them and trust in them or also and rather in that place because they are not they have but the likeness of true riches and are no more the true riches then the dream of happiness is happiness indeed nor are they that are possessed of them any more enjoyers of substance then one that imbraceth an Image or Picture is of the party thereby represented Psal 73. 12-20 He doth but imbrace a shadow a very lye that which will not satisfie He that loveth Silver shall not be satisfied with Silver nor he that loveth abundance with increase Eccles 5. 10. And this might be useful to instruct and move us to take heed and beware of covetousness and to have our conversation without it not to labour to be rich in those riches for they are not and a man that hath them yea though he had all the riches of the World is notwithstanding that a poor miserable wretched man Prov. 23 4 5. Luke 12. 15. And it sheweth us how lightly God esteemeth these riches in that he dispenseth them to the men of the World and counteth them but poor ones that have never such an abundance of them and it is powerful to admonish them that have them not to trust in these things for they will but deceive them when they are in greatest need they will then or before certainly make themselves wings and flee away nor lift up themselves above others because they are herein preferred before them for they are in truth as miserable as the poorest man in the world notwithstanding these riches for this is but the wealth of the heathen of uncircumcised ones Zech. 14. 14. Yea herein they are in a worse condition then those that are destitute of these uncertain riches in that through their idolatrous esteem hereof and trusting herein they are hindred from seeking after the true riches as is signified by our Saviour to his disciples Matt. 19. 21-24 Verily I say unto you saith Jesus that a rich man shall hardly enter into the kingdom of Heaven Again I say unto you it is easier for a Camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mark 10. 23 24. And the same also may be said of other things that are reputed and called riches and in the having and injoyment whereof men think themselves to be better then others As the wisdom of this world though a man be rich therein rich in knowledg and utterance yet if he have not this gold tried in the fire he is but in a piteous condition for the wisdom of this World is foolishness with God and the Lord knoweth the thoughts of the wise that they are vain 1 Cor. 3. 18 20. Yea and though a man be concerning the righteousness of the Law blameless and endeavoureth to avoid all evil forbidden by the holy and righteous law of God and to do the things required thereby and so to walk blamelesly among men and hath this as his gain and riches this will but deceive him for this is not the true riches and so it will not profit him 〈…〉 nd therefore the Apostle for Christ did count all but dung and dogs-meat that he might win Christ Isa 57. 12. Phil. 3. 4 9. It is signified to be an evil of a like nature and as dangerous for a man to trust to his own righteousness as to turn from his righteousness compare Ezek. 33. 13. with chap. 18. 24. Nay whatever a man hath as his riches who yet hath not Christ he is but a poor miserable man whatever marks and signs he hath whatever good works he hath been doing or exercising himself in and unto though he should give all his goods to feed the poor and his body to be burnt What visits good motions visions revelations gifts utterance promises brought to his remembrance c. Whatsoever he hath yet he that hath not the Son hath not life hath not forgiveness hath not the favour of God and fellowship with him 1 Joh. 5. 12. he hath not father promises inheritance he is but a poor piteous man how highly conceited soever he be of himself and how highly soever he be esteemed by others The Father loveth the Son and hath given all things into his hand He that hath the Son that believeth on him as the Scripture hath said hath everlasting life he that believeth not the Son and so hath him not whatever frames works sufferings knowledg gifts parts attainments visits motions soever he hath or pretendeâ—â— to have yet he shall not see life but the wrath of God abideâ—â— on him Joh. 3. 16 18. 36. 1 Joh. 5. 10 11 12 13. Acts 4. 12. Joh. 8. 24. They are poor miserable Angels and Churches whatever outward order they are in or whatever ordinances they are under or whatever face and appearance they have in the flesh or how great soever their boasts are of themselves though they say they are rich and increased with goods c. who have not Christ as their beauâ—y and glory excellency and comliness Isa 4. 2 5. Cant. 5. 9 16. 2. In this end and motive also is signified to us that be we never so poor and miserable as with respect to the riches wisdom righteousness c. of this world and though these riches here below of what nature or kind soever they be will not truly inrich us yet in buying and being made partakers of this Gold tried in the fire we may be rich truly rich Christ is and hath unsearchable riches Ephes 3. 8. So that he that hath him is with him made partaker of the true durable and substantial riches of those which perish not but indure unto everlasting
gave his onely begotten son There was nothing of worth or worthiness in the world to move him so to do for all the world was become guilty before God and subject to his judgment By one man sin entred into the world and death by sin Rom. 3. 19. 5. 12. All were become ungodly sinners and enemies and so great unworthiness was found with them yet he loved them and so loved them as to give his Son to be the Saviour thereof because he himself is charity the fountain and original of love 1 Joh. 4. 8-10 Thus also it is in a measure with those that have known and believed the love that God hath towards the world and so are born of God The charity they are instructed to put on It is such a manner of love as is towards another without any goodness or worthiness in the party loved yea notwithstanding great unloveliness be found in him and it is begotten and moved and exercised from an higher motive and from a reason without him namely from the love of Christ and God in him 2 Cor. 5. 14. 1 Joh. 4. 7. I say unto you that hear That God is love and how he hath manifested it Love your enemies bless them that curse you c. Luk. 6. 27. This being put on and walked in the exercise of will cover the multitude of sins so as still to be seeking the good of the party loved 1 Pet. 4. 8. And indeed in putting on charity we put on all the other garments before spoken of and therefore above all things this is to be put on by us In putting this on we shall put on humility for Charity vaunteth not it self is not puffed up 1 Cor. 13. 4. It taketh no notice of its doing or works so as to be hindred from pursuing the good of another but it leadeth one to humble himself to that end as it was eminently found in Christ such was his Charity as that though he was rich for our sakes he became poor that through his poverty we might be inriched 2 Cor. 8. 9. He humbled himself and became obedient to death c. Charity doth not behave it self unseemly as those that want humility do in proclaiming their own goodness knowledge c. Philip. 2. 3-7 In putting on this we shall put on zeal and fervency in looking upon and indeavouring the good of others that God in all things may be glorified through Jesus Christ and hence this is called fervent Charity 1 Pet. 4. 8. And is so fervent and hot as that many waters cannot quench it neither can the flouds drown it it is even strong as death And casteth out all fear that hath torment in it Cant. 8. 6 7. 1 Joh. 4. 18. In putting on this we put on bowels of mercy kindness c. it filleth with bowels of pity and compassion towards others Charity seeketh not her own but the profit of others that they may be saved Charity is kind 1 Cor. 13. 4 5. Hence our Saviour first instructeth his Disciples to love and then to do good to lend to be merciful not to judge not to condemn to give forgive c. As signifying love includeth and leadeth to all mercy and kindness and acts of it Luke 6. 27-38 Charity openeth the bowels of our compassion on sight of the needs and necessities of others 1 Joh. 3. 16-18 In putting on Charity we put on also meekness and gentleness in bearing injuries unkindnesses and ill requitals from others and in being long-suffering toward them and not presently turning away from them though they be dull of hearing unteachable untractable yea though they are froward evil and incensed against us and are enemies to us because we tell them the truth and indeavour their good and profit Charity suffereth long and is kind all the while it is not easily provoked thinketh projecteth surmiseth no evil it is even blind and leadeth those that are filled with it to demean themselves as blind ones Who so full of Charity as Christ And who saith God is blind as my servant or deaf as my messenger that I sent who is blind as he that is perfect and blind as the Lords servant seeing many things but thou observest them not c. Isa 42. 19 20. So also Charity beareth all things indureth all things all burdens cast upon it and yet Charity never faileth 1 Cor. 13. 5-7 8. All is included in one word Thou shalt love c. Gal. 5. 13 14. Rom. 13. 8-10 2 And by the fruits of righteousness and so by those White garments are meant those more outward the works and acts of love and mercy exercised unto others so receiving and holding fast the Grace of God as that in its efficacies and outward works it may be seen and beheld of all men Acts 11. 23. Holding forth the word of life in word and conversation as our Saviour instructeth his Disciples Let your light so shine before men that they seeing your good works may glorifie your father which is in Heaven Mat. 5. 16. This is an Ornament which becometh such as profess godliness even good works 1 Tim. 2. 9 10. And to that end the Grace of God moveth and instructeth us to cast off the works of darkness such as rioting and drunkenness chambring and wantonness strife and envying which are the garments of darkness proceeding from our ignorance and blindness these are to be cast off as an unclean filthy and dishonourable garment and to put on the Lord Jesus Christ in the efficacies of his righteousness believed Rom. 13. 12-14 And so we are instructed to put off concerning the former conversation the old man which is corrupt according to the deceitful lusts viz. to put off and put away lying anger wrath malice blasphemy filthy communication stealing c. and to beclothed outwardly with love peace humility mercy temperance sobriety and to have our speech always with Grace seasoned with Salt both which namely good words and works tend to adorning the Doctrine of God our Saviour in all things Ephes 4. 22 31. Col. 3. 5-8 9. 15. 4. 5 6. Tit. 2. 10-12 And so by this White raiment is meant the righteousness which Christ hath wrought and compleated for all without them and which he is become through and by means of his personal abasement and sufferings and the fruits thereof both those more inward and outward 2. Why this raiment is said to be White and what is imported therein 1. In general we may say in this expression there is allusion and reference unto the Garments that the Priests and Levites did wear and were clothed with and in which they did then minister which Moses the Mediator of that old Testament or Covenant was appointed to make or cause to be made Exod. 28. 39-43 Levit. 16. 4-23-32 So it is said the Levites when they ministred were arayed in white linen 2 Chron. 5. 12. And now the Priesthood being changed there is made of necessity a change also
were not ashamed Gen. 2. 25. But Adam in listening to the temptation and lye of the Serpent was by him deceived first in the female and then in the male and eating of the forbidden fruit and therein seeking out many inventions to better his condition and to be as Gods to attain to an higher state and to have a self-sufficiency in himself sinned against God And by this one man sin entred into the World and death by sin and so death pâ—ssed upon all men in whom all have sinned Rom 5 12. So he brought shame upon himself and all his posterity and now he was ashamed and afraid because naked Gen. 3. 10 11. There is now a nakedness upon mankind naturally they are without and destitute of that original clothing that was upon them that righteousness and uprightness All have sinned and come short of the glory of God in which and unto which they were Created Rom. 3. 23. They are destitute of the understanding of a man as at first Created by God Every man is bruitish by his Knowledge and void of sound Wisdom Job 11. 12. Prov. 8 4 5. 30. 2 3. There is none that understandeth Jer. 10. 14. They are destitute of the righteousness in which they were Created of that love to God and one another They have lost the Image of God in which they were Created Rom 3. 9 10 11 12. Yea and they have sinned and are sinners and as they come into the World they are polluted and defiled They are conceived in sin and shapen in iniquity Psal 51. 5. Who can being a clean thing out of an unclean not one Job 14 4. 15. 14 25. 4. And so they are naturally inclined to all that is evil Every imagination of the thought of mans heart being only evil and that continually Out of the heart of man proceed evil thoughts murders adulteries blasphemies an evil eye covetousness pride foolishness and these things desile the man Yea he is very abominable drinking in iniquity like water even as a thirsty man drinketh in water to cool his thirst and refresh him so man drinketh in iniquity or as a Fish continually drinketh in water Job 15. 16. Gen. 6. 5. 8. 21. Mat. 15. 19 20. Mark 7. 20-23 And when they come to act they do abominable works such as are shameful and of which they are ashamed when the eyes of their understandings are opened and they see things in their right and proper colours Psal 14. 1 2. Rom. 6. 21. Aswell as also there is the guilt of sin upon them and they are by nature obnoxious to the wrath of God and lyable to his judgment Rom. 3. 19. Ephes 2. 3 And the fruits of sin in weakness shame death c. A shameful nakedness is upon them in Soul and body from the Crown of the head to the sole of the foot there is nothing upon them but filthiness and uncleanness sinfulness and misery And this might hide pride from us and take us off from boasting in our birth and parentage or in any work of ours or in any thing natural to us and help us to cease from man for whereof is he to be accounted for we are all as an unclean thing sinful shameful Creatures And it may also cause us to admire at the riches of Gods Grace towards us who prepared for us such excellent raiment for the covering us when we were in our blood and so polluted a 〈…〉 defiled at so dear a rate and cost as by the abasement of his onely begotten Son who therefore was cut off that he might obtain justification and forgiveness and bring in everlasting righteousness Yea and they remain and continue naked and destiture of all that is good and lye open to the storms of God's anger and their nakedness is more shameful who after means is vouchsased and light extended love darknessrather then light and believe not on the name of the only begotten Son of God on such the wrath of God abideth be they never to wise rich and honourable in this world and they shall 〈◊〉 see life Joh. 3. 18 36. The Lord after he had affo 〈…〉 means to lead men to repentance looked down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are together become filthy stinking and shameful there is none that doth good no not one Psal 14. 2 3. Rom. 3. 1 2 9-11 Their iniquity is greater then formerly it was and their shame more shameful in that there is lewdness found with such in their filthiness and they refuse to be washed and cleansed when God is purging them and causing the scum to swim aloft Ezek. 24. 13. Rom. 2. 4 5. Hos 11. 3-5 And this exposeth men to the wrath of God upon a new account though yet while it is called to day Jesus Christ the righteous is the propitiation and covering for such like shameful evils even for the sins of the whole world so taking away the sin of the world that judgment may not be speedily executed but that he may procure and exercise further patience and extend further means to open their eyes and to turn from darkness to light and from the power of Satan unto God 1 Joh. 2. 2. Joh. â— 29. Act. 26. 18. Yea those Angels and Churches who after the tastes of the graciousness 〈◊〉 the Lord depart from him have a shameful nakedness upon them for in departing from him they depart from their raiment which will only cover the shame of their nakedness and cloth them as afterwards Hence the Apostle severely reproveth the Galatians and sheweth the greatness of their iniquity in that after they had known God or rather were known of God and were by him called into the grace of Christ for all forgiveness and righteousness That yet they should listen to those witches that came amongst them and by them be perverted to seek to be justified by the law and to perfect by the flesh what was begun in the spirit Gal. 1. 6-8 3. 1-4 4. 8. 5. 1-8 Thus also his Church in former times did shamefully herein and laid themselves naked and open to God's displeasure on this account Hence the Lord by way of complaint thus expostulateth with them O Generation see ye the word of the Lord have I been a wilderness unto Israel A land of darkness Wherefore say my people we are Lords we are rich and increased with goods and have need of nothing We will come no more unto thee Can a Maid forget her ornaments or a bride her attire Yet my people have forgotten me who was their clothing and ornament days without number Jer. 2. 31 32. with Isa 6â— 10. Hos 2. 2-7 Jer. 3. 20-25 Thus it was with this Angel and Church of Laodicea who treacherously departed from the Lord as a Wife from her Husband and entertained other lovers besides him and though he had stood
this giveth understanding Yea herewith Christ is present unto the end of the world and hereby he giveth light to them that are in darkness John 1. 6-9 with Prov. 6. 23. Isa 42. 1-7 Jesus Christ in shewing unto his Apostles in the Scripture the things concerning himself to wit that he hath suffered and risen again from the dead the third day then and thereby opened unto them the Scriptures and opened their understandings that they might understand the Scriptures Luke 24. 25-27 32 44 45-47 This then is the Eye-salve wherewith they should anoint their eyes to wit the testimony of Jesus especially in the first things of it which is the spirit of prophecy Rev. 19. 10. and the unction whereby they might 〈◊〉 all things 1 John 2. 20 21. 3. What is this anointing the eyes here called for and counselled unto Surely hereby is meant a receiving this Testimony of Jesus and retaining it in the midst of the heart Or as having reference to the Metaphor a putting it upon the eye and suffering it there to abide and enter in and take place not resisting or putting it away Herein is implied that this Eye-salve is brought nigh in due time unto men yea to such also as have suffered a decay of those things wrought in them by the glorious Gospel The word is nigh thee saith the Apostle in thy mouth and in thine heart that is the word of faith which we preach 'T is brought nigh to men in the preaching of it that it might be received and entertained by them Rom. 10. 8. Now that which is here required is that they should anoint their eyes herewith that they should embrace it and not put it away from them This was the great evil found with the Jews when the Apostles preached the Gospel to them and that which caused them to turn to the Gentiles That when the word of God was spoken to them they put it away from them and would none of it Had they entertained it it would have opened their blind eyes but they refused it and rejected this word of salvation sent to them Acts 13. 45 46. The contrary hereto was required of this Angel and Church Namely that they would receive and let that abide in them which they had heard at the beginning As 1 John 2. 20 21-24 John 9. 11-15 Luke 9. 44. As Salve will not cure any bodily infirmity or distemper unless it be laid upon it and applied thereto So also it is needful to the end our spiritual blindness may be removed and cured that this Eye-salve the testimony of Jesus be received and kept by us and laid to our eyes as it were and suffered there to abide according to what the Proverb saith My son attend to my words incline thine ear unto my sayings let them not depart from thine eyes but apply them thereto as Salve keep them in the midst of thine heart for they are life unto those that find them and medicine to all their flesh Prov. 4. 20-22 3. 21-23 And so certainly that which is contained in this counsel that they should anoint their eyes is like unto that My son keep my words and lay up my commandments with thee keep my commandments and live and my law as the apple of thine eyes Bind them upon thy fingers write them upon the table of thine heart c. Prov. 7. 1-4 John 14. 21-24 1 John 2. 4 5. The anointing then here called for and counselled unto is an embracing and keeping upon the eyes those things they had heard from the beginning in the Gospel of Christ which would heal and cure their blind eyes and help them to see and behold that which at present they were ignorant of and unacquianted with Revel 3. 3. 1 Corinth 15. 2 3 4 4. We come in the next place to shew that this Eye-salve is prepared for the blind and brought nigh unto them in due time that they might anoint their eyes herewith that they may see This Gospel hath been witnessed and preached from the beginning The Spirit of Christ in the Prophets did testifie before-hand the Sufferings of Christ and the Glory that should follow 1 Pet. 1 9-11 And therewith God was converting and restoring the soul from its wandrings and diseases Psal 19. 7. But now the mystery is so opened as in former times it was not The mystery which was kept secret since the world began is now revealed and made manifest and by the Scriptures of the Prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith Rom. 16. 25 26. And this Gospel as thus revealed is in the Scriptures of truth preserved amongst his Angels and Churches through the wonderfulness of Gods working whereby they have great advantage given unto them Rom. 3. 1 2. This is committed to them and they are betrusted with it in the records thereof that thereby they might anoint their eyes and might shine as lights in the world holding forth the word of life 1 Tim. 3. 15. Phil. 2 15 16. And in due time God is bringing this nigh unto them and giving it unto them that it might be received This commandment this word of faith is not hidden from thee neither is it far off It is not in Heaven that thou shouldst say who shall go up for us to Heaven and bring it unto us that we may hear it and do is Neither is it beyond the sea that thou shouldest say Who shall go over the sea that we may hear it and do it But the word is very nigh unto thee in thy mouth and in thine heart that is the word of faith which we preach saith the Apostle Deut. 30. 11-14 with Rom. 10. 8 14-21 It is given unto the blind in due season as is intimated in that the Wisdom of God saith Receive my sayings Prov. 4. 10. Receive my instruction Prov. 8. 4-10 19 20. For a man can receive nothing except it be given him from above John 3. 27. As God hath written unto us excellent things in counsels and knowledge even the great things of his Law so in due time he is shewing them unto men to them that have the Name of Christ called upon them especially and bringing nigh unto them and strengthning them to receive and embrace them that the eyes of their understandings might be enlightened thereinto and thereby into all things needful to be known and understood by them Yea and this Eye-salve may be had freely in its preventing operations not onely without money and price without worth and worthiness for so the Gold and White Raiment may be had as hath been shewn but also without buying And we are not instructed as before is said to buy this Eye-salve to part with any thing before we anoint our eyes but we are counselled to receive and apply this to our eyes freely that we may see And then and so to buy those unvaluable treasures here commended to us
it is needful That they anoint their eyes with this Eye-salve that they may see This is intimated to us in the counsel here given and in the end of it And indeed this branch of the counsel may give answer unto and remove a doubt that may be and arise in our jealous hearts on the hearing of this counsel given to such wretched piteous persons as these were For they might be ready to say Question How may we be perswaded to believe the contents of this Counsel This Counsellour threatneth to spue us out of his mouth and telleth us that we are poor miserable creatures and speaketh as if he were highly offended with us and greatly incensed against us How can we then believe that he should in earnest propose to us such enriching gold and such excellent raiment as is here commended to us Whence should such grace be to such unworthy ill deserving ones as we are It is possible that that which he here calleth upon us to buy is nothing else but counterfeit and not so excellent as he would perswade us it is how shall we know whether this be right gold or such excellent raiment as it is signified to be Answer To give answer to such a jealousie and suspicious thought this may be added or however it is proper to purge it out of us It is indeed admirable grace excellent loving kindness such as cannot be expressed or conceived and it may well be marvellous in our eyes if it be duly considered by us Psal 36. 7. But yet to the end we might be assured of and satisfied in the goodness and reality of the Treasures here commended to us before he requireth us to buy he first in order of nature willeth us to anoint our eyes with this Eye-salve that we may see He might upon his own authority as being our Lord have commanded us to buy and to have depended wholly upon his word for what he saith without seeing with our eyes but he condescendeth to us in a more gracious way and instructeth us to open our eyes that we might be satisfied And in some sort though not fully he dealeth with us as he did with Thomas when he was so slow of heart to believe yea resolved not to believe that Christ was raised again except he saw such things as might remove all doubtfulness out of him our Saviour was then pleased to give him such an evident demonstration and infallible proof of the truth of what he was doubtful concerning that he crieth out as one abundantly convinced of his former evil My Lord and my God So in some sort he dealeth here though he presenteth not himself to our bodily eyes yet he counselleth us to anoint the eyes of our understanding that we may see and might no longer have any doubtfulness remain in us John 1. 39-46 In this Instruction then let us consider these two things which are needful to be spoken to 1. What is that we should anoint our eyes for that we may see 2. Why is it needful to anoint our eyes herewith that we may see 1. What is that we should anoint our eyes for that we may see What is it that is needful to be seen by us To this we may say it is needful to our buying those excellent Treasures to see 1. The Lord Jesus Christ himself and that durable riches and righteousness in him and the means whereby he is become such a rich treasury and store-house of all the fulness of grace and truth that of his fulness we might receive and grace for grace to wit his humbling himself and becoming obedient to death the death of the cross for all this is the price of his blood and procurement of his sufferings for us This is needful for us to see even those heavenly and blessed commodities that are here to be bought by his Angels and Churches It is but a reasonable thing we should see what we are invited to buy in parting with all for And Christ and the unsearchable riches of him are discovered to us in and by this eye-salve the testimony of Jesus and we are thereby inabled to behold them As well as also here is shewn unto us the abasement of Christ where-through he hath obtained all things into his hand for us here we may see the great sufferings he indured for us so the Apostle signifieth that in this Gospel Jesus Christ was evidently set forth crucified before their eyes the eyes of their souls Gal. 3. 1. So the Author 〈◊〉 the Hebrews saith we see Jesus who was made a little lower then the Angels that by the grace of God he should tast death for every man Heb. 2. 9. Here we may see that he who was in the form of God and thought it no robbery to be equal with God made himself of no reputation and was made flesh Joh. 1. 14. That he bare our sins in his own body 1 Pet. 2. 24. And the great sorrows and sufferings which he indured for our sakes how he was tormented for our transgressions bruised for our iniquities how his soul was in hell and his flesh in the grave that he indured such great sorrows that there was no sorrow like unto his sorrow wherewith the Lord afflicted him in the day of his fierce wrath Lam. 1. 12. Here we may also see the preciousness of his sufferings and blood whereby he hath redeemed us from the curse of the Law and obtained into himself eternal life eternal redemption a full and compleat treasury of all things that pertain to life and godliness and his beauty and glory his excellency and comeliness is here presented to us that it might be seen by us Here we may see Jesus who was made a little while inferiour to the Angels crowned with glory and honour Heb. 2. 9. Here with open face as in a glass we may behold the glory of the Lord. 2 Cor. 3. 18. Here we may see that he is become a good foundation of faith a rich fountain of all spiritual and eternal blessings wisdome and righteousness and sanctification and redemption That he is more precious then rubies and that all the things we can desire are not to be compared unto him Prov. 3. 15. That he is more glorious and excellent then the mountains of Prey Psal 76 4. That he is more precious then gold yea then the golden wedge of Ophir Isa 13. 12. That God hath highly exalted him and given him a name above every name Phil. 2. 7-9 That he hath given him the preeminence in all things and amongst all persons Col. 1. 18 19. That the Father so loveth him that he hath given all things into his hand so as he that looketh up to and believeth in him hath everlasting life Joh. 3. 35 36. Matt. 11. 27 28. Here we may see that he is the chiefest of ten thousands that he is altogether lovely and that none are to be compared unto him Cant. 5. 11-16 And this we are called upon
to see and behold as declared to us in his testimonies and especially in the testimony of his mouth The Father calleth upon us to behold his Servant and Son Behold saith he my Servant whom I uphold mine elect in whom my soul is well pleased I have put my spirit upon him Isa 42. 1. Matt. 12. 18. And Behold the man whose name is the Branch Zech. 6. 12. Behold I have given him for a witness to the people c. Isa 55. 1-4 5. Jesus Christ calleth upon us also to behold himself Look unto me saith he all the ends of the Earth and be ye saved Isa 45. 22 23. with Rom. 14. 9-11 12. And saith Behold me Behold me unto a nation that was not called by his name Isa 65. 1. 55. 5. It is also the work of the holy Spirit to lift up the Son of Man as Moses lifted up the Serpent in the wilderness as a compleat object in whom is prepared all helpfulness and healing for every stung creature that men might look unto and believe in him Joh. 3. 5 9-9-14-16 It is his work and office to bear witness of his blood and the love of God as therein commended everlastingly and to glorify Christ and take of his things and shew unto us of his sufferings and the glory which there-through he hath received 1 Joh. 5. 6. Joh. 16. 13 14. 1 Pet. 1. 11. Yea as the father word and holy Ghost are one one in essence and being so one also in their testimony and this is the record that God hath given unto us mankind eternal life and this life is in his Son 1 Joh. 5. 7 11. Yea he is the sum and subject matter of the testimony of all those holy men by whom God hath spoken unto us from the beginning of the world to the end we might see and behold him To him give all the Prophets witness Act. 10. 43. Of this horn of salvation God spake by the mouth of his holy Prophets that have been since the world began Luk. 1. 69 70. 1 Pet. 1. 10 11. Acts 3. 22-25 26. 23. Joh. 5. 39. The Baptist was a man sent from God to bear witness of him as the light the fountain in whom is all the fulness of grace and truth and he saith Behold the Lamb of God that taketh away the sins of the World Joh. 1. 6 7-15 16. 29 33-36 The Apostles also were witnesses of him Joh. 15. 27. Yea the fullest and clearest witnesses of him they saw and did testify that the Father sent the Son the Saviour of the World 1 Joh. 4. 14. They preached not themselves but Jesus Christ and him crucified and therewith Jesus the Lord. 1 Cor. 1. 23 24. 2 Cor. 4. 5. To them was this grace given and Apostleship fo obedience to the faith among all nations Rom. 1. 5. 16. 25 26. To them was this grace given to preach the unsearchable riches of Christ and to make all men see c. Ephes 3. 8 9. It evidently appeareth therefore that it was needful they should anoint their eyes with this eye-salve that they might see this blessed object that hath been and is so constantly and unanimonsly witnessed of and directed unto by God and all those that have been taught and led of him All agree in one concerning him to the end we might see and believe in him who hath so testified his love towards us as to lay down his life for us that he might become our Saviour and who is through and by means of his blood exalted and glorified and become the habitation of all the fulness of the God head the fountain of life the fountain of living waters the Sun of righteousness the treasury of wisdom and knowledge Yea all that the Father hath is his Col. 2. 3. 9. Psal 36. 8 9. Mal 4. 2. Joh. 16. 14 15. And that this is the object which they are called upon and counselled to see and behold and to that end to anoint their eyes with this eye-salve appeareth from the scope of the place we are speaking unto For here the faithful counsellor had been commending unto them and counselling them to buy gold tried in the fire that they might be rich and white raiment that they might be clothed and that the shame of their nakedness might not appear And now he addeth anoint that thou maist see to wit this gold and how it hath been tried and the excellency of it and this white raiment c. And this is a glass which discovereth all things to us Here we may look upon those things which cannot be seen with the bodily eye 2 Cor. 4. 18. As Moses by faith saw him that is invisible Heb. 11. 27. And in some sense as Abraham saw the day of Christ and was glad Joh. 8. 56. So may we behold and see in this word of faith which is the evidence of things not seen Heb. 11. 1. the preciousness of the blood of Jesus Christ and his excellency and fitness for us and for our helpfulness by means thereof 2. To the end we may buy this gold and white raiment and thereto sell all that we have needful it is to anoint our eyes with this eye-salve that we may see namely that we may see the vileness and odiousness of our sins which are to be abhorred by us And the emptiness and unprofitableness of our idols which we are to abstain from that we may have these excellent and durable commodities here commended to us for while we are ignorant hereof we shall be ready to think that we part with is better then that which is commended to and set before us While we remain in our blindness we are ready and apt to mistake and to call evil good and good evil and to set our hearts upon that which will not profit yea to cleave unto that which will destroy us in conclusion if it be not parted with and fled from While persons are in darkness they are under the power of Satan and led captive by him at his pleasure Acts 26. 18. Ephes 5. 5-8 So much the Apostle signifieth concerning the Gentiles that remained in darkness when he saith they have their understandings darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness as if nothing were pleasurable unto them but what is abominable Ephes 4. 17-19 So the Apostle speaking of the believing Gentiles saith that in times past namely when they were darkness they walked according to the course of this world according to the Prince of the power of the Air the spirit that now worketh rulingly and prevailingly in the children of disobedience Ephes 2. 1 2. with chap. 5. 8. But to this we may add more afterwards Now therefore it is needful that we see our sins and vanities that we may be willing to part