A sincere believer, comforted, and encouraged. Or; a practical treatise, discovering the goodness of God to a sinful soul, in the enjoyment of Christ With the great benefit and comfort he hath thereby. Whereby as through a prospective, a true Christian may plainly see how to fit and prepare himself in such a manner, as his endeavours may not be in vaine. By R.D.M.A. and minister of the gospel in the Isle of Wight. Recommended to the serious perusal of all true Christians. By Thomas Goodwin, D.D. and Will Strong, M.A. deceased.

A Sincere Believer , COMFORTED , AND ENCOVRAGED .

OR , A Practical Treatise , discovering the goodness of God to a sinful soul , in the enjoyment of Christ . With the great benefit and comfort he hath thereby .

Whereby as through a prospective , a true Christian may plainly see how to fit and prepare himself in such a manner , as his endeavours may not be in vaine .

By R. D. M. A. and Minister of the Gospel in the Isle of WIGHT .

Recommended to the serious perusal of all true Christians .

By Thomas Goodwin , D. D. and Will Strong , M. A. Deceased .

Psal. 119.103 . How sweet are thy words unto my taste ?

LONDON , Printed by M. S. and are to be sold by Austin Rice , at the Sign of the Three Hearts in St. Pauls Church-yard , near the Westend 1656.

TO THE RIGHT Honorable HENRY Earle of Kent , Lord Hastings , Weisford , and Lord Grey of Ruthin , and to his truly Noble and Religious Lady . My much honored Lord and Lady ,

GOD hath said , He will honour those that honour him a a 1 Sam. 2.30 . . This is made good concerning you : The Lord hath shed much honour upon you , that you may the more honour him b b Th. Gataker his parley with Princes , p. 76. . It is matter of equity you should honour God more then others , seeing c c Quid aequius , quid justius quam ut vos honorantem honoret is ipsi . above others he hath honoured you ; and this is true and lasting policie : For the Lord can make great , d d Quod illo dint● sit nostrum nobis superbientibus sit alienum . Aug. Hom. 14. and unmake at pleasure ; it is in Him to set up , or pull downe . True e e Nobilitas summa est atque unica virtus . Juven. Sat. 8. Nobility hath Vertue and Grace for its chiefe ingredients . f f Acts 17.11 . T was this made the Bereans noble . g g Isai. 43.4 . Since thou wast pretious in my sight , thou hast been honourable , and I have loved thee ( saith the Lord to his poore Church . ) But as the Lapwing hath a crown upon his head , and yet feeds on dung : so many who are invested with the Robe of Honour , live u●worthily : faults are not onely sooner espied , but are h h Monstrosa res est sedes prima vita ima . Bern. more odious in great ones then in others . Again , i i Nobilis genere , nobilior sanctitate . Aug. Epist. 179. how beautifull is Grace hanging in the bosome of Honour ? What opportunities have such for well-doing ? How wil their example win others ? How glorious is it to be honourable in the eyes of God and good men ? k k 1 Cor. 1.26 . Not many Noble are called , and therefore how doe the graces of the Spirit shine out in such ? Be perswaded to count this your greatest honour to study the things of et●rnity , to countenance Religion more and more , and to l Minime Deus est acceptor personarum , nescio tamen quo pacto virt●s in nobili plus placet , an forte quia plus claret ? &c. Bern. ad Sophi●m . virg . lay forth your selves for the kingdome of Christ , that so you may move in the highest Spheare of your power for GOD and his people , and then your Name shall be sweet to posterity , and the foundation of your House shall be laid sure .

But pardon me ( Right Honourable ) why doe I perswade you to that which I know is the great designe of your hearts , and the businesse of your lives ? You are pretious in Gods eyes , you are zea●ous for his glory ; and I wish that ●ll our Nobility and Gentry were ●uch as you are . You have appeared ●or God in the worst of times m m The true Diamond shines best in the dark . , ●ou have been for God in tempests ●s well as calmes , in foule weather ●s well as faire : you have stood up ●or the truth when others have ●ood up against it n n Non tam vos quam Christum in vobis persequuntur . Salvian de Prov. lib. 8. , and you see 〈◊〉 is not in vain to side with God . ●hat wonders , what miracles ●ath God wrought in our dayes ? our comfort lies here , that you have acted cordially and unweariedly in the work : you have stood for the truth , and the truth hath stood for you . Now the Lord root you in the truth , and in the love of it , that you o o Matth. 7.25 . may be bottom'd on the Rock Jesus Christ , p p 1 Cor. 15.50 and so be stedfast and unmoveable , alwayes abounding in the work of the Lord . O taste and see how good the Lord is to you , and his people that trust in him . Endeavour q q Origo fontium omnium mire , bonorum omnium Deus . Bern. in Cant to taste God in your mercies , and to get a spirituall Relish of that Divine sweetnesse that is in Christ : It is my humble desire to assist your honours in this great work , by these rude Notes which I here present unto you , wherein the Spirituall taste is opened and applied , beseeching your Honours to vouchsafe the perusall , acceptation and protection of this book . Three things command and encourage me to lay these Notes at your feet . 1. That experience which you have in Spirituall things , whereby you can judge of Divine truths , and delight in them . 2. That earnest desire which I have of making some publick acknowledgements of your great & undeserved favours to me , seeing it is not in my power to retaliate . 3. That confidence I have of your pardon for this my boldnesse , and acceptance of these poor endeavours ; because Goodnesse and Greatnesse , Clemency and Eminency doe meet in your bosoms and kisse each other . And thus commending you to God , Acts 20.38 . and the word of his grace , which is able to build you up , and give you an inheritance among them that are sanctified , I rest ,

Novemb. 14. 1648. Your Honours to be commanded by you in the Lord , ROBERT DINGLEY .

❧ To the spirituall Reader of this BOOKE .

HAving had acquaintance with the worthy Author , I was desired by him to peruse this ensuing worke , which I have done with much quickning to my own heart ; Rejoycing to finde in these times , ( when the streames of mens thoughts both Ministers and others are too much diverted to other Channells ) a pious soule taken up with , and pursuing after the sweet and gracious Goodnesse that is in God , and the incomparable Beauty in Jesus Christ , and that of a free sight and taste of either , setting out the same to others ; Unto which he was incited by the very Scripture he had chosen , as a foundation to his more private Meditations about this Goodnesse : He could not look upon the first words , Taste and see , but he found himselfe called upon thereby to invite others to the Participation of it , and to that end to make it publique ; being led on herein to follow him , whose speech this was , David ; ( who is set before us as the Patterne of Affectionate Piety in the Old Testament , as Paul is in the new ) ; Thus by his practice making good his own Comment on the Text , and without which it had been defective ; And with Philip , ( the same that having been taken with the beauty of the Sunne , cryed out with vehement and unsatisfied longings , Shew us the Father , and it sufficeth ) , He inviteth all true Nathanaells to come and see the glory of that Messiah hath shined into his own soule ; And what in the one Treatise , and then in the other , he hath held forth both this Goodnesse ( so desired ) of the Father ; and this Glory ( so desireable ) of the Sonne . That God who hath commanded Light to shine out of darknesse , shine ( gratiously ) into our hearts , to give ( us ) the light of the knowledge of the Glory of God , in the face of Jesus Christ ; And to this end Blesse This , and all other Glimpses and Discoveries of himselfe in the mouths and writings of all his servants , enamoured with him . Amen .

Tho: Goodwin .

CHRISTIAN READR ,

HEre is presented to thy view a Treatise , Cum de Trinitate loquitur sapit Arrium , cum de gratia , sapit Pelagium ; cum de persona Christi , sapit Nestorium . Bern. de quodam Petro Magistro Epist. Guidoni . 192. which will lead thee to the power of Godlinesse ; and the holinesse of the inward man ; which in this age I feare few study and set their hearts upon , men generally being taken up either with notions or novelties , in nothing more placing their Religion then in a taste of every new opinion ; a confluence of which water ( an unclean Spirit in judgement being sent forth ) hath made up that floud with which so many in our time have been swept away .

It hath been a comfort to mee in many endless and inextricable questions , Zach. 13.2 . that the Kingdome of God consists not in meat and drinke , Rom. 12.15 . but in righteousnesse , and peace , In absoluto ac facili est aeternitas . Hilar. de Trin. l. 10. and joy in the Holy Ghost ; not in doubtfull disputations , and unpracticall curiosity , but the Doctrine of the free grace of God , Rom. 14.17 . and the fulnesse of the righteousnesse of Christ , are plaine to him that will understand , and that in the true and saving knowledge of these , is eternall life to be had . John 17.3 .

And it hath been a Rule to mee , that the more holy and spirituall any man is , the more fully his heart is in these things . For the Word being a mould , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 6.17 . and these being the great things thereof , they must needs make the deepest impression upon the heart that is rightly cast into it . And it is observed of the Saints of old ; Vincent . Lirinens . advers. haeres . cap. 9. Mos iste semper in Ecclesiâ viguit , ut quo quisque foret religiosior , eò promptius novellis adinventionibus contrairet .

Scientia visus & gustus . Of spirituall Truths there is a twofold knowledge held forth in Scripture , a seeing and tasting knowledge ( for the new man hath his senses as well as the old ) and both are conjoyned in this Text and Tract . Heb. 5.14 .

1. Seeing knowledge , Joh. 6.40 . which proceeds from a spirit of renovation , spiritualizing the faculty , giving an understanding to know him that is true , 1 Joh. 5.20 . and from a spirit of Revelation discovering by a divine light spirituall objects ; not only to the speculative , but also to the practicall judgement ; and in these the teaching of God , and the demonstration of the Spirit , Exportatio vini , olei , lignaminis , lege Imperiali interdicta fuit , ne Barbari gustu illecti promptius invaderent fines Romanorū . Leg. 1. God : quae res exportari non debeant . doe consist .

2. Tasting knowledge , 1 Pet. 2.3 . when a relish of the goodnesse is brought with the Truth into the whole heart , that it becomes to a man sweeter then honey and the honey-combe ; which sweetnesse doth effectually draw and inflame the soule after the things thus tasted , Accipe speculum concavum , quod vocatur ●ncendens , & illud pone ex opposito solis , & accendetur quod opponitur in puncto reflexionis . to obtaine a further and full enjoyment ; the earnest of the Spirit , and the grapes of Eshcol , which leaves in the soule such a taste , that it can never be satisfied , till he drink out of the rivers of his pleasure .

There is indeed a sight that unregenerate men may have of things spirituall , Sic etiam contingit spiritualiter , cum spiritus illuminatur simplici claraque notitia , accenditur & in aeternum amorem collabitur ●imer sus si●i mor●ens & in D●o v●vens . Hen. Harphius . theolog . Mystic . l. 2. c. 63. and a taste answerable to this sight , Heb. 6.4 , 5. ( which are the highest works of the Spirit in a temporary beleever , not evill in themselves , nor to be lightly esteemed ; so men neither rest in them , nor fall from them ) as the one is but a form , so is the other also , as being onely from a supposed sweetnesse , and doth produce onely a false joy , proceeding onely from the Spirit ●●●varing nature , So●●o●●mnes qui●●●●●●et ca●juci● . Sic sap●●tia mu●●as quas 〈◊〉 , non conti●●● etr●●● acce●●it . Bern. in Cant. ser. 23 Odi ●oros meo● & s●● è o●io eos interire , quod me●uo ne more●tur lectores 〈◊〉 ●bducan● è ●ctione ips●●s scripturae quae sola sapientiae fons est , ac terreor ex●●plo s●●crio●is aetat● . &c. Luth. i● Gen. 19. and not renewing it ; the Spirit working upon a man , and not dwelling in him : And ena●●●ing a man to taste the goodnesse that comes by spirituall things , and not the good that is in them .

The Author of this Treatise hath taken very good and profitable paines in opening these mysteries and secrets of God , which I doe commend unto thee ; with this Caution , which I desire may be taken in the Reading of all the writings of men , that they doe not take thee off from the holy Scriptures of God . And that the Lord may have glory , and the Church edification by all the Labours of his servants , is the hearty prayer of him who subscribes himselfe ,

Thy servant in the Gospel , WILL : STRONG .

A Table of the principall Heads contained in this Book ; scil. In the first part the nature of the Spirituall Taste . OF the Book of Psalmes , Pag. 1 , 2 Of this 34 Psalm , and the occasion of it , whence foure things are observed , pag. 2. to 5 Of the coherence of the Text , whence 3 points are raised , viz. pag. 5. to 26 1. The presence of Angels encamping round about us , should occasion us to taste and see Divine goodnesse . Three Reasons and three Vses of that poynt . pag. 6. to 13 2. Such as by sweet experience have once tasted Divine goodnesse themselves , cannot but stirre up others to partake with them . Ten Reasons of the point , and two uses , pag. 12. to 22 3. They that have tasted Divine goodnesse , are truly blessed , and should at once trust in God and feare him . pag. 22 to 26 The Text divided , and Doctrines raised , pag. 26 1. Doct. All that undertake to exhort others , must endeavour to work on the affections . Why ? The reasons three . How ? The meanes foure . pag. 28. to 33 The uses two , where six directions how we may so heare as to bee affected under the Word , pag. 33. to 37 2. Doct. All sinners should be induced to taste and try God and his wayes . Where 1. What this tasting is ? pag. 37 Answ. 1. There is a corporall taste , and hereby occasionally we may taste God , pag. 37 , 38 2. There is a mysticall or spirituall taste , and we may be said thus to taste God five wayes pag. 38 to 48 1. In Divine ordinances which God hath appointed as conduit pipes to convey somewhat of himselfe to us , viz. 1. the Word . 2. Prayer . 3. Seales . 4. Conference . 5. Meditation . pag. 38. to 45 2. By Faith and particular Applications of Christ to the soule ; for where there is tasting there must be touching , pag. 45 , 46 3. By partaking of Divine influences from the spirit of Christ , scil. the adorning gifts and renewing graces of the holy Ghost , pag. 46 , 47 4. In outw●rd behaviour and reformation , and turning our feet into his testimonies , to make triall of his wayes , pag. 47 , 48 5. In experimentall and actuall discoveries of sweetnesse and fulness● in God , pag. 48 2. Whether unregenerate men may ha●e these tastes of God , and still continue in the old Adam ? pag. 49 Answ. 1. They may seeme to goe farre , w●●re Heb. 6.4 , 5. is opened . They goe 8 long s●●ps in religion , pag. 49. to 51 2. And yet they are void of spirituall life and senses , and so come short of true beleevers in many things . pag. 51 to 53 3. Why we should labour for experimentall tasts of God . pag. 53 1. Because God and his good wayes are undeservedly evill spoken of , and 't is not wisdome to goe by hear-say . pag. 53 , 54 2. Wee shall never know the true worth and sweetnesse of God and religion , till we taste and try them . pag. 54 3. Wee are much encouraged by the comfortable experiences of ad Saints , who never repented their so doing . pag. 54 , 55 4. Either wee must taste of Divine goodnesse or fury . pag. 55 , 56 5. If you taste Divine good●esse here , you shall have your fill and will of God hereafter . pag. 56 , 57 1Vse . Matter of reproof , 1. to such as 〈◊〉 ●●t ▪ wil not taste God and his 〈◊〉 . Where six reasons are given why millions to ●●i●●●ry day never tasted God in 〈◊〉 m●rcy they 〈◊〉 received , or duty they have performed , pag. 57. to 64 2. To su●● as seeke for sweetnesse and satisfaction in the creature out of God , pag. 63 , 64 3. Such as are ever and anon tasting sin ; these nibble at Satans baits . pag. 64 to 67 4. To such as binder others from tasting and trying how good the Lord and his wayes are , pag. 67 , 68 2Vse of information in the true reason of all that rage and fury that boyles up in mens spirits against the wayes of God . They never tasted nor tryed them . pag. 68 , 69 3. Vse of triall and examination , whether ever we savingly tasted God , pag. 99 This is tryed by the effects , which are three , 1. Regeneration , 2. Estimation , 3. Exultation . pag. 69 to 71 A diversion consolatory to sincere hearts , that mourn for want of the sense of Gods love in Christ . pag. 72 , 73 4Vse of Exhortation , to unregenerate men and women to taste and try God , pag. 73 The Inducements five . pag. 73 to 77 1. The pleasure of bodily tasting is short and vanishing , of spirituall endlesse . pag. 74 2. God invites and allures you to taste of his marrow and good things , pag. 75. 3. Kings have their Tasters , and so have you ; you may safely venture . pag. 75 4. Consider what the damned would give to be capable of this happinesse , pag. 75 , 76 5. Christ tasted gall & death for thee , do thou taste Grace and Glory for him , pag. 76 , 77 3. Doct. There is but a taste of God in this life pag. 77 to 100 1. The Quod sit , that it is so , proved 1. By plain Scriptures , pag. 78 2. By undeniable Arguments , scil. 1. The makings forth of God are not perfect in this administration pag. 78 , 79 2. We are not capable of much here , corruption remains in the best , pag. 79 , 80 2. The Cur sit , why'tis so ? viz. 1. Why beleevers have a small taste of God here , and it is not perfect Hell with them , foure reasons of that , pag. 80 to 83 2. Why the Lord gives them but a taste , pag. 83 to 87 The Reasons four . pag. 83 to 87 1. To manifest his power and wisdome in our preservation . pag. 83 , 84 2. To keep us humble . pag. 84 3. To wean us . pag. 84 to 86 4. To sweeten Heavens joyes to us . pag. 86. 3. The Quid inde , or inferences , pag. 87 to 100 1. It meets with those that dream of perfection in this life . Five objections answered , pag. 87 to 91 2. Let the world learne how to judge of Christians , not by what they are & receive , but shall be and obtaine , pag. 92 , 93 3. Weak Christians should bee comforted that ever mourn under their imperfections . pag. 93 For 1. No perfection under the Sun , pag. 93 2. True grace little at first , pag. 93 , 94 3. As you doe but taste the graces and ●●s●●ations of God here , lo you doe has taste of afflictions and death , the bitter fruits of sin , you doe but sip at the bitter cup. pag. 94 , 95 4. All should be exhorted to two things . 1. To labour for more of Gods will , rest not in this , that you have grace in truth ; for though the best doe but taste , yet some more and oftner then others . There are degrees , pag. 95. to 99 2 To be even weary and sicke of the world that ye may have clearer visions and fuller enjoyment of God in the clouds , pag. 99 , 100 4 Doct. They onely that taste can see how good the Lord is , pag. 100 to 118 1. Arg. True knowledge is not bare speculation , 't is heart-work as wel as brain-work , pag. 101 , 102 2. God is at once the fountain of light and life , and where there is life , there are all the spirituall senses . pag. 102 , 103 3. Illumination is a fruit of Christs ascension and intercession . pag. 103 , 104 4 , Christ as a Prophet teacheth only his friends pag. 104 5. Such as have a filiall feare , are numbred among his Disciples . pag. 104 , 105 6. The promise of Knowledge is to such as obey God , and live up to received light . pag. 105 1Vse . This discovers the true Reason of that little insight into Spirituall things in the midst of so much light that is in the world . pag. 105 , 106 2 Vse . To mourne over those that have bright notions , and choyce speculations in Religion , and yet never tasted God ; they see truths , but not with a beleevers eyes , nor in his light pag. 106 to 108 3 Vse , To search and enquire if our visions of God are not delusions . pag. 108 1. Do you thirst after more and more knowledge in the mysteries of Christ ? pag. 108 2. Is thy knowledge experimental ? pag. 109 , 110 3. Diffusive ? pag. 110 , 111 4. With full assurance ? pag. 112 5. Art thou humble and teachable ? pag. 112 , 113 6. Doth thy knowledge transform and heavenlize thee ? pag. 114 4. Vse . Labour for such discoveries of God as may have a witnesse within you : a little sanctified knowledge will goe farre . pag. 114 to 116 5. Vse . This wil follow , As without some tasting there is no cleare vision , so without some knowledge there 's no right tasting . pag. 116. 117 5 Doct. The Lord is exceeding good unto all his people . pag. 118 to 149 This proved , 1. from inspired quils pag. 118 2 Heathenish and Naturall pag. 118 , 119 The poynt opened and illustrated in two Enquiries . 1. Enquirie , what goodnesse , and the goodnesse of God is ? pag. 120 2. Enquirie , What are the Epithites of divine goodnesse ? pag. 1●0 . to 136 1. He is a universall good to all , the young Ravens , and old Devills , and all the Creation finds it . pag. 120. to 124 2. He is in Christ a speciall and peculiar good unto his Elect. pag. 124. 125 3. God is an independent good , and no independent being but he . pag. 125. to 129 He is most blessed and glorious in himselfe , and all the creatures cannot adde one sparke to his felicity . Proved by three things . 1. God was thus good and happy and all sufficient before all worlds . pag. 127 2. God is the Author of all his creatures good . pag. 127 3. That good and perfection that is in the creature , was first in God , and most perfectly good there . pag. 127. 128 4. God is a most free good . pag. 129. 130 5. An absolute , sutable and perfect good is he . 130. to 132 6. A most desireable and delectable good . pag. 132. to 134 7. A lasting and everlasting good , and that two wayes . 1. Essentially in himselfe . pag. 134 2. Relatively to others , and that 1. Ex Parte Ante , looking to their Election . pag. 135 2. Ex Parte Post , Eying their glorification , pag. 135 1. Use . Matter of Lamentation over poore sinners . For 1. Some have lived without tasting this goodnesse all their dayes , the time is yet to come that ever they tasted this goodnesse and sweetnesse in any ordinance or outward enjoyments . pag. 136 2. Others sin against this infinite goodnesse without reluctancy . pag. 136 2. Let not any man say when he is tempted , he is tempted of God , he tempts no man , but is goodness it self without mixture . pag. 137. to 140 3. Beleeve not calumnies , for some hereticks , as Sardian and Marcion have said , even of God , that he is not good ; Christ slandered . pag. 140. to 142 What is the meaning of that Petition , Lead us not into tentation ? pag. 139. God many times punishes one sin with another . Five sins especially . pag. 139. 140 4. Admire the goodnesse of Gods nature . 142 to 143 5. Delight not to grieve , feare to displease him . pag. 143. 144 6. Examine if the Lord be good to thee in a peculiar manner ; the Characters four . pag. 144 to 146 7. This should perswade sinners that are ignorant of divine sweetnesse , to taste and try him . pag. 146 8. Let beleevers be thankfull for all this goodnesse . pag. 146. 147 9. Imitate God in goodnesse , be and doe good pag. 147 10. Esteeme nothing sweet or good any farther then you can finde or enjoy God in it . pag. 148 11. Keep in with this good God , and be carefull to abide in his goodnesse : Prize his presence , adore his discoveries , implore his ayd , and attend his calls . pag. 148. 149

The Table to the second Part you finde after , Page 149.

Courteous Reader , The Author earnestly desires one favour at thy hands ( before thou readest this Book ) which is to correct with thy Pen the Printers mistakes following .

PAge 31 ▪ in the Margent for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pag. 42. in Marg. for Schueptius , r. Schuepfius . p. 51. in Marg. for Manzius , r. Mauzius . p. 58. in Marg. for Aug. de Tem. p. 18. r. Aug. de Temp. 18. p. 60. in Marg. after Business , onely a comma ; but after Pythagoras , a full stop . p. 69. line 29. for thing , r. things . p. 70. l. 13. the directive w , which stands before bitterness , place l. 15. before earthly p. 73. l. 7. after to damne , add me . p. 73. l. 11. for prooping , r. drooping . p. 78. in Marg. after life , onely a comma . p. 91. l. 9. blot out the comma . p. 117. in Marg. for Elu-Par , r. Eln Par. p. 127. in Marg. for , idem in Mat. 19.17 . r. P. Martyr in Mat. 19.17 . p. 128. l. 12. for there , r. the●● . 〈◊〉 . 2● . for God , r. 〈◊〉 p. 140 in Marg. for 8 10 , r. 800. p. 146. in Marg. ( in most copies ) for quevere , r. quae●●re . p. 147. in Marg. ( in most copies ) for gratiarum , r. gra●ia ●m : and for , religrovis , r. religionis . p. 179. place the directive x , before Prophesies . p. 189. in Marg. for Hexam●n , r. Hexeme● . p. 191. in Marg. for vegetubit aeternum , r. veget abit in aeternum ; and for lues , r. luce . p. 198. for Jersome , r. Jerome . p. 208. l. 24. for heart-siftings , r. heart-liftings . p. 211. in Marg. ( in most copies ) for 1 Cor. 1.30 . r. 2 Cor. 1.30 . p. 212. in Marg. for Diodati , r. Diodate . p. 213. l. 17. for often , r. of them . p. 214. in Marg. for Sugenium , r. Eugenium . p. 220. l. 25. for 2 Cor. 4.21 . r. 2 Cor. 5.21 . p. 229. in Marg. for 777. to 779 , r. 777. to 791. p. 248. l. 23. for Joh. 12.13 . r. Joh. 12.32 . p. 252. in Marg. for expectant , r. spectant , p. 259. in Marg. ( in many copies ) for resigere , r. resistere . p. 262. l. 21. over against the directive * , write in the Margent , 1648. July . p. 277 in Marg. for Julii , r. Jul.

DIVINE RELISHES OF Matchlesse Goodnesse . PSAL. 34.8 . the former part .

O taste and see that the Lord is good ▪ Blessed is the man that trusts in Him .

THIS Book of Psalmes , 1. Of the book of Psalmes . which for the most part was penned by David , is called by some , The Anatomy of the Soule : For herein we see all the postures and conditions of Gods servants lively expressed in very excellent patterns . We find them sometimes mourning for sin , and sin straights ; otherwhiles rejoycing in deliverances , & boasting in the smiles of Christ ; now putting forth their longings after God , and dependance on him : anon their joy in God , and care to please him : sometimes earnest for themselves , by and by for the Church . This variety of Hymnes stands upon record , that in publick and privat Services , we might use them according to severall occasions , not onely by reading and meditating on them , but also by singing a a See Mr. Cotton on this subject . See 2 Chron. 29.30 . Matth. 26.30 . Jam 5.13 . Col. 3.16 . of them .

2. Of this Psalm the occasion of it . The occasion of this Psalm you find in the Title prefixt ( which is as truly Scripture as the rest of the Psalme , ) A Psalme of David when he changed his behaviour before Abimelech , who drove him away and he departed . 1 Sam. 21.12 , 13. David being in continuall feare of his life , by reason of Sauls cruelty , flies to Gath , a Citie of the Philistims : Doubtlesse there he hoped to have sojourned unknown , and although he could not but apprehend much danger in flying thither , by b b Arthur Iackson on the place . reason of the many victories he had obtained over the Philistims , and for killing Goliah ( who was of Gath ; ) why yet such was Sauls wrath , and Davids feare , that he had more hope of safety there , then in the land of Israel . Well , but David is fallen out of the pan into the fire ; for no sooner is he got thither , but the servants of King Abimelech c c Abimelech a common name to the Philistian Kings , as Pharaoh to the Aegyptian ( whose proper name was Achish ) discover , apprehend , and carry him before the King . And now David was put to his shifts , his plot was this , He changed his behaviour before them , and feigned himselfe mad , he scrabbles on the doores of the gate , and lets his spittle drivell on his beard . See the desired effect , Achish frownes upon his servants , saying , Lo , you see the man is mad , wherefore then have you brought him to me ? Have I need of mad men , that ye have brought this fellow to play the mad man in my presence ? So David departed thence , and escaped to the Cave Adullam .

From all which you may note foure things .

1. That Saints going on in Gods wayes , Note . 1 See Heb. 11.36 , 37. may be brought into wonderfull straights , and be put to very strange shifts .

This God suffers to try them , Reason . and to set Faith , and Patience , and Prayer a-work , to heighten his glory , and their thankfulnesse in the deliverance , and to make Heavens joyes the sweeter at last .

Judge not such as are brought into straights , Vse . 1 as though they were d d Luke 13.2.4 . greater sinners then others : you see it may be the portion of Gods own children , keeping in his own wayes .

Guesse likewise what perplexities are treasured up for unsanctified wretches , Vse . 2 that goe on in sin , e e 1 Pet. 4.13 . where shall the ungodly and sinner appeare ?

2. Note . 2 There is f f vid. Salt marsh of this subject a lawfull kind of policie which holy men may use without sin , for their owne safety and preservation . The Scripture abounds with examples , 1 Sam 26.12.21 . Judg. 3.19 . Josh. 8.4 . cum mul●is aliis .

Reas. They are bid to be wise as Serpents , and they have need of policie , for they live as sheep among wolves .

1. Vse . 1 To silence those that say , Religion dulls mens wits , and makes them fools and sots , voyd of ingenuity ; whereas Religion doth not abolish , but refine wit and policy , that they be not extravagant .

2. Vse . 2 This pleads not for sinfull craft , and Machiavilian jugling , which is so rise in our dayes , that some stick not to say , The Jesuits are fooles to us . g g 2. Cor. 4.2 .

3. Note . 3 God many times so h h 2 Sam. 15.31 Isai. 54.17 . infatuates his enemies , that they let slip great advantages for the ruine of his friends .

That so ( when it is too late ) his enemies may see their folly , Reason . & gnaw their tongues for vexation ; and his friends so escaping as i i Psal. 124.1 , 8. a bird out of the snare , may see Gods wisdome , and acknowledge his goodnesse .

Let enemies be warned no longer to engage against the holy Wayes and Ones of God : Vse . 1 for k k Psal. 2.10 . he can blind their eyes , and infatuate their counsels .

Let Beleevers be l l Phil. 4.6 . carefull in nothing , Vse . 2 GOD can relieve them in the greatest straights , and commonly a Saints extremity g 2 Cor. 4.2 . is the Lords opportunity .

4. And lastly , Note . 4 on all occurrences tending to our deliverance , we must not sacrifice to our own nets , to our policie or wit in contriving things , but lay hold on the opportunity to admire and blesse God : So did David . From this deliverance arose the 34 Psalm .

God deserves and expects this from us , Reason . 't is all the rent we pay unto him for all ou● mercies : it tends to his glory and ou● good , it is the worke of heaven , and so should be our delight . And therefore

Let us blush at our unthankfulnesse , Vse . and setting up the Idols of our own wit and in dustry , as though the Creature could act without God ; and remember to throw aside all the praise for him , that will not give him m m Isaiah 2.48 . glory to another ,

3. Of this verse and the coherence in the first place . For the Text that I have culd out of this Psalm , we shall examine the coherence , and then the words themselves .

1. The coherence , which stands thus , David blesseth God for this deliverance , and perswadeth others to taste him and trust in him .

I n n Verse 1.3.4 , 6 , 7 , 1. will bless the Lord at all times , & his praise shall continually be in my mouth , &c. O magnifie the Lord with me , and let us exalt his name together . I sought the Lord and he heard me , and delivered me from all my feares . This poore mancried , and the Lord heard him , and saved him out of all his troubles . The Angell of the Lord encampeth round about them that feare him , and delivereth them . O taste and see that the Lord is good : blessed are all they that trust in him .

The notes from the coherence are three .

1. The presence of Angels encamping round about Beleevers , Note . 1 should raise up in their spirits an holy security in troubles , and make them taste and see how good the Lord is . For ,

1. 'T is Angell ( in the singular number ) but he speaks of an Host , else how could he encamp , 1 Kings 10.22 & 1 Chron. 11.4 . & Psal. 105 33 , 40. Heb. 12.22 . and often in the Hebrew one is put for a multitude . You read of an innumerable company of Angels . And when there is mention of particulars of o o Psal. 68.17 , twenty thousand , & thousands of thousands . This glorious Host encamps round about the people of God . And if p p 2 Reg. 19 , 35 one Angel in a night made such havock among their enemies , as to slay an hundred fourscore and five thousand Assyrians . then why should we doubt but huge Hosts of these are able to guard the Church and subdue their enemies ; especially considering that .

2. This is their office , as you see Heb. 1.14 . and Psa. 91 , 11. The q q Angeli in hunc finem creati sunt ut serviant . Calv. work of Angels is to attend and wait on the heires of glory , and beare them up in their hands , lest they dash their feet against a stone , viz. lest they come to any evill .

Reason 3 3. They can do nothing without power & commission from God : if Christ would not worke without a commission , much lesse dare Angels that are meere Creatures . And therefore in the midst of their encampings we should r r Col. 16.2.10 . eye Jesus Christ who is their Generall , the Prince , the Lord of the Angels , and taste his goodnesse in their attendance .

1. Then it meets with those heart-dejecting and soule-cumbring s s In metu consilia prudentium & vulgi rumores juxta audiuntur . C. Tacit. hist. lib. 3. c. 11. Res est imperiosa timor . Martial . lib. 2 Ep: 59 feares of Gods Saints , Vse . 1 who are ready to be startled , and almost distracted at every rumour , and supposed danger in these distempered times ( as David Psalm 11.3 . ) How often have they given up all for lost , and yet God hath wrought deliverance ? Surely such forget this truth . An Host of Angels guards the Church , all our outward strength is nothing to this , and yet how ready are wee to nestle and repose there ? And thus our faith ebbs and flowes with our outward accommodations .

My brethren , a Beleever having this Guard of Angels about him , is more secure then King Solomon in that posture , Cantie . 3.7 , 8. Gant . 3 : 7 , 8. For a stronger power might come and destroy such a Guard , or they might fall out and destroy one another : Drouzinesse might over-take them as an armed man , The vanity of outward strength . and then their weapons might be turned against them . Or finally , they might conspire to betray their secure Master . How ever , were they never so strong , unanimous , vigilant , or faithfull , they could not keep off hot thunderbolts from heaven , or the arrowes of pestilence that flye by night , nay , they could not give a minutes sleep , nor ease an a king tooth , &c.

There is no Beleever but hath a stronger and better Guard then that every night , seil . an invincible Guard of Angels with glittering Speares round about him , such honour , such security have all the Saints .

Others run into the contrary extreame , Vse . 2 and worship Angels , t t Caranza most knavishly reads it , De us qu● anguios colunt , That meet in corners , well knowing how much the place makes against their worshipping of Angles . and think of them above that which is written . This is to entertain the man , and slight the master , admire the Toole , and not the Workman . God doth not love these doings , he is very jealous , &c. Nay , the Angels are grieved . See Judg. 13.16 . & Rev. 22.8.9 . Col. 2.18 . Yet thus doe poore silly Papists , and all of that Synagogue of Satan , that pseudo-Catholicke Church . Whereas we should see and taste divine goodnesie in all , and admire God still , saying , if the servants be so powerfull and glorious , what then is the Master , u u Angeli sunt ministri parati ad omnem voluntatem Dei , quemadmodum itaque stultè feceris si ministros consulum & senatus imploraveris , & non consules ipsos & senatum , cum potestas juvandi non sit in ministrorum , sed in magistratus manu ; ita & haec summa stultitia est , in necessitatibus invocare Angelos cum invocandus sit Dominus ipse , apud quem est potestas juvandi & salvandi quae non est penes Angelos . Musculus in Psal. 34.7 . pag 308. Angelos non esse colendos , demonstrat Augustin . de vera Religione , cap. 55. he that made them , and keeps them , and sends them to us ? How shall we conceive of his greatnesse and goodnesse , before whom those creatures skreen their faces from the dazling and stunning brightnesse of his glory , at whose beck and command they are continually ? we may admire him , and love him in our hearts , but we cannot comprehend him in the Epycicle of our minds . These are but spangles , and twinkling starres in the Canopie of heaven , he is that Sun of righteousnesse that at once illuminates and drowns them . They have all their beauty and lustre from him , and are lumps of darknesse and deformity compar'd to him .

Thirdly , Vse . 3 behave your selves as a people guarded by Angels set upon duty .

And first , be sure you keep in Gods w w Ut Angeli nostri sint Christi membra , nos esse oportet . Calv. wayes , and thy wayes ( viz. in your callings generall and particular ) For GOD hath charged his Angels to keep you in your wayes , but not in your wandrings , Psal. 91.11 .

2. Reverence will become you in Divine Services , if for no other reason , yet for this , x x 1 Cor. 11.10 . & 1 Cor. 4.9 . 1 Tim. 5.21 . that Angels are alwayes looking on you . Angels are present at Divine exercises , and are ey-witnesses of our carriage there . O grieve not your guard of Angels by irreverence .

3. Imitate the Angels that guard you in praising God , in prying into Gospel-mysteries , in rejoycing over converted sinners ; finally , in performing obedience Angelically , viz. swiftly , without delay ; wililngly , without grudging ; faithfully , without treachery ; humbly , without pride ; and constantly , without with-drawing : write after so faire a Copie , eccho to the musick that is above , come as neere them as you can , and beg of God to help you , that you may doe his will upon earth , as it is done in heaven .

Next , thirst for dissolution , when you shall need guarding no longer , but take up your Harps and sit down in the Quire , and beare your part in those melodious Diapasons , then shall you be equall with the Angels , y y Quisquis hie premitur , & affligitur sive pravis animi affectibus , sive corruptione & molestia respiciat ad istum statum Angelicum futuri saeculi illoque se soletur . Muslus in Matth. 22.30 . Luke 20.38 .

5. See Divine goodnesse , and taste that in Angels attendance : z z Non dicit gustate & videte quoniam bonus Angelus , sed quoniam bonus Dominus . Musculus in Psal. 34.7 . pag. 308. This the coherence chiefly urgeth , and therefore consider the goodnesse of God in reference to that in these three particulars .

1. God might have left you exposed to dangers , and turn'd you all going to Hell with the fallen Angels . Truly my brethren , you are more ingaged to God then Angels , Heb. 2.16 . That God should leave some of them being fallen , and resolve never to pitty them , nor look after them more , and yet send his Son to redeem , his elect Angels to guard you , causing his bowels to sound over you , and charging all his servants to shew love and respect to you , truly this may give you a tast of free grace , and the goodnesse of God to you .

2. Angels are the most glorious creatures of all , man a little lower then they . They are the glistering Courtiers , and the beautifull companions of Christ . a a Ingens bonitas Dei & cura paterna erga Ecclesiam describitur , quod tales nobis praesides adjungit . Hen. Mollerus praelect. in Psal. 34.5 . pa. 275. Now that such creatures should be seen to encamp about sinfull wretches , dust & ashes , yea Wormes and no Men , this is the goodnesse of God : that any creatures should be serviceable to man that lost his Dominion over them by the fall , that a Raven should minister unto the Prophet , this is more then we could chalenge . Again , that men like our selves should be ready to guard us , servants in our families , Civill powers and Martiall in kingdomes ; here 's the goodnesse of God ; but that all the Host of Heaven should be abased to so low a work , this especially invites us to taste and see Divine goodnesse . Lord what is Man that thou art thus mindfull of him ? Tygers and Devils might deservedly be our companions , and lo Angels are sent to minister unto us : Angels encamp about us who have often encamped against thee .

3. Aguard of Angels is a b b Optimè ergò infirmitati nostrae consulit Deus cum tales dat nobis adjutores qui Satanae nob●scum resistāt , su●mque operam moais omnibus impendant ad nos tuendos , Calv. in Heb. 1.14 . Dan. 8.16 . & 9.21.23 . suitable reliefe to the Saints in tentations and inward assaults from Satan and his evill Angels : they are not more ready to tempt and divert , then good Angels to revive and counsell us . Indeed this is properly the worke of the Spirit to come with inward strengthenings ; and yet good Angels may be his instruments or agents . Oh admire the goodnesse of God in making such a suitable provision for our security . And so much for that poynt .

Secondly , in that David is not content to taste Gods goodnesse himselfe , unlesse he call upon others to joyne with him , Observe ,

Such as by sweetest experience have once tasted Divine goodnesse themselves , Note . 2 cannot but stirre up others to be sharers with them . O taste and see with me , how good , &c. As if David should have said , I for my part have seen and tasted much of God and his goodnesse ; & which may seem strange , never more then in my greatest straights : For the golden conduit pipes of solemne Ordinances , and creature enjoyments , being cut off , I have been driven to goe to Gods fulnesse , and drink more immediatly and plentifully at the well head . I am loath to eat these heavenly viands , and soule . ravishing morsels of contentment alone , Come hither all you that feare God , and love God , Psal. 66.16 . and I will tell you what God hath d●ne for my soule . O come fellow-sinners , taste and see with me how good the Lord is , how comfortable the embraces of Christ are , and how sweet communion with heaven is , &c.

I shall now lay you down the grounds and arguments .

The first shall be drawn from Scripture-examples of Saints that have been carefull to doe this . Reason . 1

1. Paul c c Acts 26.29 . wish'd heartily that both Agrippa , and all that heard him , were altogether such as he was , excepting his bonds .

He that had received the five Talents , went and traded with them . d d Matth. 25.16

'T is said , e e Malach. 3.16 They that feared the Lord spake often to one another in Malachi .

So soon as f f Luke 5.29 . Matthew was converted , he called together an huge multitude of Publicans and others to meet at his house .

Philip had no sooner tasted communion with Christ , but he runs to Nathanael to invite him to Christ , saying , O come and see . g g John 1.45 . Above all ,

The woman of Samaria had no sooner tasted Christs living waters , h h John 4.28 . but in post haste , leaving her water-pot , she runs into the Citie to call out her friends and neighbours to see and taste how good the Messiah was .

And so David here in this Psalm , &c. and elsewhere , Psa. 51.12 , 13. where he vowes , that if God will restore to him the joyes of his salvation , that then he will teach transgressors Gods wayes , that sinners might be converted unto him .

Now all these examples are written for our instruction , 2 Thess. 3.9 . 1 Chron. 11.1 . and we must imitate Saints in wel-doing .

God hath strictly commanded this : Reason . 2 If those that have received the wealth of the world , Luke 22.13 . Ezek. 18.32 . 1 Pet. 4.10 . then much more those that have obtained the Heavenly Riches of Gods grace , are warned to doe good therewith to others , and to be ready in poynt of distribution and communication .

3. 'T is Gods end in bestowing his graces and comforts on us , Reason . 3 not that we should keep them to our selves , but benefit others by them , and so bee serviceable to the publique , to the Body , and for that is every member made and furnished with abilities : i i Injuriam facit acceptis Christi bonis qui illa tenaciter sibi soli usurpat . Musculus in Johan : 1.16 2 Cor: 1.4 . Men doe not light a Candle to thrust it under a Bushel , but to set it up in a Candlestick , that it may give light to all , Matth. 5.15 . The manifestation of the Spirit is given to every man to profit withall , and God comforts us in all our tribulations , that we may be able to comfort them which be in trouble . Let not God faile of his end . O deceive not his expectation .

4. Next , Reason . 4 't is the nature of true Grace to be diffusive and communicative : k k Acts 4 : 20. Grace cannot long be conceal'd , they that have tasted divine sweetnesse , cannot chuse but speak of it to others , their hearts would burst if they should be silent . Jerem. 20. ● Grace is like fire in the bones , they that have it cannot hide it , 't is compared to new wine , and it must have vent : the blind men that were cured , were charged to be silent , but they could not hold their peace , &c.

5. The love which beleevers beare to Christ , Reason . 5 provokes them to doe all they can for the enlarging of his kingdome ; it fills mens heads with many projects and defignes of that nature , and it makes them restlesse in this particular , 2 Cor. 5.11 . See v. 14. Knowing the terrour of the Lord , we perswade men ( saith Paul ) . The love of Christ that constraines us , The soule never thinkes it can doe enough for Christ , who formerly did so much against him , &c.

6. Love and pitty to the pretious souls of men puts them on it . Reason . 6 The l l Gal. 5.6 . first and chief work of Faith is love , and there is no love in him to his neighbour that loves not his soule . Levit. 19.17 . & 2 Thess. 3 : 15. Having found grace and comfort our selves , let us pitie others that are as yet strangers to Christ , unacquainted with that divine sweetnesse that is in him , and say to them , Why will ye dye ? If there be any love to thy brothers soule , any pitie for his spirituall condition , allure him to taste the mercy and goodnesse of God to all that come by Christ to him .

7. Themselves have not the lesse , Reason . 7 but the more by prevailing with others m m Rom. 1.11 , 12. 2 Cor. 9.6 . to partake with them . I long to see you , that I may impart unto you some spirituall gift , that I may be comforted with you , n n Nihil periculi est si intelligamus Paulum verè sperasse à Romanorum fide suam quoque instaurandam . So here . For

1. Christ Jesus is an inexhaustible fountaine , there is an unfathomable Ocean of sweetnes in God , enough to satisfi● thee & all commers . When all the Elect which are a numberlesse number , Rev. 5.12 . shall have tasted divine sweetnesse here , and drunk their fill of those Crystall Rivers in glory , 't were blasphemy to think there should be the lesse in God , still in Christ fulnesse dwels . The Sunne hath not the lesse for filling all the lesser vessels of the Starres with light ; So here , &c.

2. The best way to draw more abundantly out of this well , is to communicate to others , the o o Though both armes grow , yet that which a man useth is the stronger and bigger , so is it with our gifts and graces . Trap. on Mat. 25.16 . pag. 567. Scien●iarum ea vis est & natura , ut quo plus doceas eo ditior ac doctior fias . Bodin . more you improve and impart talents , the more talents shall be given you , but to bury one in the ea●th , is the way to have that taken from you . Besides , as when others feed with you , this doth encrease your appetice , and draw down that which you would not have eaten alone , so at this heavenly banquet , the more the merrier , nay the better cheare . Much is to be gotten by communion with Saints ; And a Saint cannot convince and reclaime another , but he betters himselfe , and exercises his graces and gifts ; and as a needle or a Weavers shuttle are the better for using , so are our graces , &c.

8. True grace and envie cannot sleepe in one bed , nor rest in one soule . Reas. 8 There is no envie in spiritualls allowable . Hypocrisie and envie may be twins , but if thou hast true grace , thou wilt not envie grace and gifts in others , but cherish those sparks , and encrease them as much as may be . Heare Moses ; Numb. 11.29 . Would all the Lords people were Prophets ; John ; he must increase , John 3.30 . but I must decrease ; See how well contented he was . One member doth not envy another for what it is , hath , or weares , p p 1 Cor. 12. We are all one body , anothers grace will not darken thine , but all together make one constellation .

9 Beleevers cannot but delight to make joy in heaven , Reas. 9 to make Christ & the q q Si angeli sibi invicem in coelo gratulantur dum vidēt restitui ingregem suum quod diffluxerat , nos etiam ejusdem gaudij socios esse decet . Calv. Angels , and all the glorified Saints , to break out into singing and rejoycing . Why this is the work of Heaven , at the conviction and conversion of one sinner . A coy sinner cannot stoop and sip of this nectar , but there is shouting in heaven , and loud musick amongst the Angells , as you see Luk 15.10 . If at the making of the world , as Job 38.7 . then much more at the conversion of a sinner , which is the greater wonder , & at the making of new heavens , and a new earth , wherein dwells righteousnesse , 2 Pet. 3.13 .

Lastly , Reas. 10 by consequence r r Nihil praestantius aut magis optabile quam animam eripere e morte aeternâ . Calvin in Jacob. 5.20 . nothing finds such acceptance and recompence with God as this . No usury so gainfull as the winning of soules . James 5.20 . He that converts his brother , hath saved a soule from death , and shall hide a multitude of sinnes . God will mention it to their praise and comfort another day : For if the workes of mercy towards the bodies of others , which are vessells of dung , and breathing lumps of clay , shall yet be mentioned that day , as Mat. 25.35 . then much more such as aimed at the good of others soules , which are Jewels of such price , that one soule is more worth then the world . Surely this will hide a multitude of other failings , and this may bring many temporall comforts and blessings along with it .

To winde up this bottome in a word , here is matter of reproofe and duty .

1. Of reproofe to two sorts of men ;

Vse . 1 1. To such as are negligent in this duty . All minde their s s Quaerere quae sua sunt est privat am utilitatem & gloriam quaerere , et negligere communem utilitatem et gloriam Christi , seu evangelii . Erasmus Sarcerius in Psal. 1.21 . own things , few the things of Christ , and the soules of others . Every one takes up that wicked speech of Cain , Am I my brothers keeper ?

2. To such as allure men to sinne , earthlinesse , and vanity . They say not with David , taste , &c. but as children of the Devill they imitate their father , and are tempters to evill , saying : O taste and see how sweet sin is , how good the creature is . These are of the forlorne hope , that march undauntedly upon the mouth of hell , these shall be damn'd with a witnesse . Here above others comes in the ring-leader in intemperance ( every Town almost hath a king of drunkards . ) These perswade and force men not onely to taste but drink deep of that cup of devils ; these carry the sins of others to Gods tribunall . The hottest seats in hell are kept for these . t t God hath plagued our drunkennesse with immoderate raine , which hath spoyled much corn , and is like to produce scarcity . The Lord hath turned our summer into winter ; and whereas Christ said , The harvest is great , and the labourers are few , wee may say , the labourers are many , the harvest is little . Famine is a most fearfull judgement . Lam. 4.9 , 10. Ocyus torquet , lentius tabefacit , sensim occidit . Basil . Ser. 3. contra div . avaros . Two sins chiefly produce this great raine and waters that have faln .

1. Our Starre gazing and Prognostications which foretell these things . God suffers it to come to passe as a judgement on the Land for suffering such things , & to harden people in the belief of them , some beleeving the Almanacks , have carried their corn wet into the barne , fearing more raine , and there it grows . See Perkins touching yearly Prognostications , third Volum , pag. 653 to 667.

2. Our gluttony and swinish drunkennesse , wee have fought against God with his blessings , and now he begins to disarm us . For this floud of drinke within are come flouds of water without , this sweeping raine , as Solomon calls it , Pro. 28.3 . Let Magistrates therefore scatter our innumerable Conventicles of drunkards , let Ministers stand in the gap and say , Spare thy people , O Lord ; and let us all humble our selves under his mighty hand . Wee have deserved showres of fire and brimstone from heaven .

God is now plaguing the land for these sins . Now they health it on their knees ( a sacrifice to the devill ) and force others to drink , as those that thrust the bottle to the nose , Habak. 2.15 . But the time is at hand when they shall beg upon their knees for one drop of water , when they shall be fed with fire and brimstone for ever . The very heathen shall rise up in judgement against them , see Ester 1.8 .

Vse . 2 2. Of exhortation to all men to evidence the truth of their own conversion by alluring others to Christ , & perswading them to taste how good God is . There is a time for all things , lay hold on opportunities when put into your hands , to reprove the negligent , enlighten the ignorant , reduce the erroneous , revive the disconsolate , and admonish the falne . To which is required knowledge . Rom. 15.14 . a foundation of grace in your own hearts , that you may speake experimentally , and inwardly to them . 2 Cor. 4.3 . else you may reclaime others , and be cast-aways your u u Monica gained her husband Patricia from being an impure Manichee , not by force of argument , but purity and chastity of life , saith August . selves . Finally , there is requisite fit and sutable addresses to strong and weake Christians , to civill worldlings , and such as are openly profane , for one key will not open every locke , the wards are not all alike , so here , &c. Well , plucke up the loynes of your minde , resolve to meete with difficulties and discouragements , if you set upon this worke ; without prudence , resolution , and patience , no good will be done . Though your endeavours prevaile not on all , they may on some ( t is well if thou ●●nst melt but one , James 5.20 . ) though not now , they may hereafter , it may be somewhat may sticke by them , as long as they have a day to live , and so though not presently , yet hereafter they may be the better , and glorifie God in the day of their visitation , as 1 Pet. 2.12 . q. d. It may be on their death beds ; as Josephs brethren remembred him in their straights . In a word , though you prevaile not at all , your reward is with God . See Isa. 49.5 . a place that hath much reviv'd me in the want of successe . And so much also of that poynt .

Note . 3 3. There is yet another poynt from the coherence of my Text with the words following , and that is this .

They that have tasted Gods goodnesse are truly blessed , and should at once trust in God and feare him . But least my porch should be larger then my building , I see I must be briefe , and therefore

Branch . 1 1. They that have once tasted the sweetnesse that is in God , are a happy people and truly blessed . If mans summum bonum stands in communion with God , as Scripture ( Psal. 144.15 . ) and experience demonstrates , ( for who ever found contentment at home , knocking at other doores ? Then this must needs be a truth , They that have tasted God are blessed . And if so

Vse . 1 O how blessed are those that have their fill and will of God in glory ! if so much sweetnesse in a little drop , how much in the Sea ? 1 Cor. 2.9 .

Vse . 2 Range not therefore after blessednesse in sinne , or the creature , they must all say , t is not in us . As Job 28.14 . So here ; A man can never gather figs of thistles ; Seeke not the living among the dead .

Branch . 2 2. They that have once tasted the goodnesse of God , should for ever trust in him w w The Chaldee expounds it , in his word . . God is unchangeable . He is ever the same God . Dispensations may vary , but God is the same . They that know thy Name will trust in thee , Psal. 9.10 . The Lord hath heard me , and I will call upon him as long as I live , Psal. 116.2 . x x Boni dum spirant sperāt imò cum expirant , so Joh. Though he kill me , I 'le trust in him . But see a notable place , Rom. 5.4 . Tribulation works patience , and patience experience , ( scil. of Gods relieving us in trouble ) and experience hope ( viz. for the future , and in new straights ) and hope makes not ashamed ( i.e. it makes a man lift up his head among the waves )

If bare and naked promises are sufficient to stay and strengthen the soule in trouble , Reas. 1 as Psal. 119. so John 20.29 . Then much more performances .

If our experiences help others , Reas. 2 Isa. 51.9 . Rom. 15.4 . then much more should they quiet us , and cause us for ever to depend on God , and live on him .

Vse . 1 It meets with those who cannot chew the cud when they are put into the pound ( such were unclean beasts of old ) in afflictions they forget to fetch up their former experiences . They are as much to seeke in troubles as if God had never shew'd them his face , nor been good to them .

Vse . 2 O therefore review and husband your experiences of Gods goodness , to keep your poore hearts from sinking in troubles and desertions , and vaylings of Christs face from you .

To which is requisite Observation and Memory .

1. Observation of the wayes and works and proceedings of God with the soule . Psal. 107.43 . and Isa. 5.12 .

2. Memory , the ●aying up of the knowne and observed works of God ; forget not his out-goings , and in-comings to thee . The Philosopher saith , that experience is Multiplex memoria .

Now remembrance includes 4 things .

1. A committing to memory those passages of providence , that have given us the sweetest tasts of God and his love and goodnesse . 2. A retaining y y Omnium rerum the saurus & custos est memoria . August . or keeping them in memory , as in a store-house , that they slip not from us . 3. A recalling them to mind upon occasion offered , bringing out things new and old . 4. A skilfull applying them to our own uses and occasions in a sutable manner .

How shall I doe , Quest. so to remember my former experiences of divine goodnesse , that I may trust in God for the future ? Why ,

1. H●ghly prize and esteeme the gratious dealings of God with thee . Ans. Take a due estimate of every smile of Christ , which hath heaven in it , for we easily remember things we esteeme highly . Consult Psal. 119.129 . and 16. ver. z z Tull : de Senect. One writing in defence of old age , saith , Where is that old man , that forgets where he lays his treasure ? Where your treasure is , there will your hearts and mindes be also ( saith Christ . )

2. Use continuall helps , such as these .

1. Write down your experiences in a booke yeare by yeare , and peruse them continually . When King Ahasuerus could not sleepe , he commanded his Records and Chronicles to be read , Est. 6. And when thy soule hath no rest , peruse this paper or little booke of experiences .

2. Christian conference , Psal. 105.1 , 2. compare your experiences with others .

3. Holy meditation , which being fixed on God , will be sweet . See Psal. 77.11 , 12.

4. Prayer , that the Spirit may be your remembrancer , Joh. 14.26 .

Well , by these meanes you may store up plenty of experiences , and by all a a T is an old Proverb , Sperare & expectare multos reddit stultos . But this is certain , Nunquam confusi Deo confisi . draw neere to God , and grow more familiar with Christ , more bold and confident , and fearelesse in future troubles .

3. Branch . 3 They that have tasted Gods goodnesse must feare him , feare least they grieve him , and feare least they loose him . Psal. 130.4 . There is mercy with God , that he may be feared . And Hosea 3.5 . They shall feare the Lord and his goodnesse in the latter dayes . This is a filiall b b Aliud est timere quia peccaveris , aliud timere ne pecces . Philip. in Job . feare .

Sin not therefore because God is good , Vse . 1 this is the way to turne his sweetnesse into fury .

But say of God , Vse . 2 he is so great I will not venture to displease him , he is so good I will feare to forfeit him . But I have been too long in the coherence , let us now come to the words themselves .

O taste and see that the Lord is good .

Wherein you have two generall parts , 4. Of the text it selfe . an exhortation , and an encouragement .

1. 1. The division . The exhortation in these words : O taste and see .

2. The encouragement in the words following : That the Lord is good .

In the first , the exhortation , you have

1. The manner , with an interjection , expressing the passion of that minde that utters it , Oh taste and see . Oh! T is a little word , but full of affections . Oh! Taste and see .

2. The matter , or the exhortation it self , Taste and see ; where 1. You have two distinct duties urged , viz. the exercise of two spirituall senses , viz. 1. Tasting , Oh taste , get an holy relish of God and the Word . 2. Seeing — and see , endeavour to get a glimpse of God . 2. You have the golden linke that fastens them together , taste and see . As a man cannot see clearely till he tasts God , so he cannot taste God , till he see something of him , Ignoti nulla cupido . And as tasting without seeing will be blind devotion , so seeing without tasting will be naked speculation , Ergo , Taste and see .

In the second , which is the encouragement , you have three things , viz. 1. The proper fountaine of goodnesse , the Lord ; The Lord is good . He saith not that sin is good , or that the creature is good , for there is but one good , and that is God . See Mat. 19.17 . viz. none absolutely good but God . 2. A lively description of God , the Lord is good . q. d. not onely just , holy , powerfull , & wise , &c. but he is good , mercy is his darling attribute , and God glories most in it , as Exod. 34.6 . Mercy triumphs over justice . If you would describe God to the life , say he is good . 3. The application of all this to us , for you see this goodnesse must be tasted ; as meat in the platter will not nourish us unlesse we taste it , so here God is full of goodnesse , but all this will be nothing to you , nay it shall be something against you , unlesse you taste it , unlesse by faith you apply it , and have interest in it .

Thus you have the division of the Text , 2. The observations . now for the observations , those which I shal insist on are five .

1. Doct. All that exhort others , should endeavour to work much upon the affections . 2. Doct. Sinners should taste of God , and venture to make triall of him & his wayes ; Tasting implyes trying . 3. Doct. There is but a taste of God in this life . Tasting is but tasting , not full satisfaction . 4. Doct. They onely that taste can see how good the Lord is : Such onely as taste communion with God in his wayes , and have experimentall enjoyments of God , can rightly see and discover his sweetnesse and goodnesse . 5. Doct. The Lord in Christ is exceeding good unto all his Saints , yea he is not onely good in the concrete , but goodnesse it selfe in the abstract .

Of all these in order .

First , Doct. 1 All that undertake to exhort others , must endeavour to worke upon the affections , ( I shall not be long here . ) This poynt you see is gathered from the manner of exhortation , which is by an interjection , setting forth the eagernesse of the speaker , Oh taste and see . And againe in the next verse , O feare the Lord you his Saints ; The very heart of David ( you see ) is ready to leap out of his mouth . Oh taste and see .

Whence I observe , that all who exhort , &c. This interjection is frequently used in sacred Scriptures , setting forth the passions and affections of the soule , especially foure , viz.

1. Joy . Deut. 33.29 . 2. Griese . Jer. 44.4 . Mat. 23.37 . 3. Love . Psal. 119.97 . 4. Desire , vehement desire , and so t is used here , and elsewhere , Gen. 17.18 . and Deut. 5.29 . and 2 Sam. 23.15 . and Job 6.8 . Strong desires and affections , breake out in passionate and melting expressions ; For the tongue is the hearts interpreter , and out of the abundance within the mouth speaketh ; but to come to the point .

That such as undertake to exhort others , and win them , should principally endeavour to work upon the affections .

Let us open the Quare and Quomodo , why they must endeavour so to doe , and how they may come to doe it .

First , for the Quare , 1 Quare , why ? why this must be their great designe ?

The reasons are three .

First , Reas. 1 The word which they unfold and urge , is very full of affections , of terrour to awe us , of love to woe us , of pitie to lament us , &c. O what melting expressions are scattered there ! Oh Jerusalem , Jerusalem , &c. Luk , 24.32 . Did not our hearts burn whilst he opened the Scripture to us ? There be coals of fire in the Scripture to singe all your affections , and make your hearts to turne and burn within you , and your fingers to drop with myrrhe . Is not my word like a fire , or hammer ? Fire is the most melting and stirring of all the elements , Heb. 4.12 . &c. See Jer. 5.14 . Heb. 4.12 .

Secondly , Reason . 2 as the word is full of affections it selfe , so it lookes to be obey'd with full affections , 2 Corinth. 9.7 . God loves a cheerfull giver : he saith , My sonne , give me thy heart . Quod cor non faeit , non fit . So that if we doe not stirre up the affections of others , the religion we beget in them , will be little better then formality , Laodicea's sin , Rev. 3.15 , 16. v.

Thirdly , Reason . 3 men are blockish and dull in affections to embrace heavenly things : They are dull of bearing , Heb. 5.11 . There is a lumpish heavinesse , and a sottish stupidity , and a cursed carelesnesse that sits on the spirits of unregenerate men , in reference to any thing that good is , with Gallio , They care for none of these things Acts 18.17 . 'T is not a small matter will move and stir men , and bring them to sit as on Nettles before us . We must make them care for c c Quicquid facis cum hilaritate fac . August . d d In the Greek 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. slow paced . these things , and scatter hell fire in their faces till they cry out , What shall we doe to be saved ?

Secondly , for the Quomodo , 2. Quomodo ? How ? how may we doe it ? I answer , Foure things are required ,

1. Ability to speak to the life : As a curious Painter limbs to the life , as if it were a living man indeed ; so e e William Fenner in a treatise of the affections . Gal. 3.1 . opened . a man must set out heaven , as if the people did see it with their eyes , and describe Hell as if they were walking a turn among the damned . And if this will not work on mens affections , they are bewitch , as Gal. 3.1 . O foolish Galatians , who hath bewitch you , that you should not obey the truth , before whose eyes Christ hath been evidently set forth and crucified ? q. d. Christ crucified hath been described and set out to the life in our Sermons ( for that generation saw not his crucifixion on the crosse . ) Now to this is requisite much f f Quintilian would have his Orator wel nigh omniscient ; and surely Ministers should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies being able as well as willing to teach . knowledge ; A man must be well furnished before he can perswade , exhort , insinuate and winde into the hearts of people , Rom. 15.14 . To utter seasonable and suitable things fitly , closely , and describe things to the life , requires much knowledge .

2. Fulnesse of affections : He that goes to work upon another , must be brim full of affections himselfe ( saith Quintilian . ) Acts 17.34 . you see Paul did so move the peoples affections , that they clave to him & beleeved . How came he to do this ? See vers. 16. His spirit was stirred in him , i. e. Paul was greatly affected himselfe , and so came to affect others . One candle being lighted , 2 Cor. 2.4 . will light many . So 2 Cor. 2.4 . I wrote unto you with many tears . g g Non tam atramento quam lachrymis chartas illevit . Lorinus . Pene quot syllabas , tot lachrymas ( saith one ) he shed as many tears as he wrote syllables ; he could hardly write for teares . O that we who are Gods Ministers , could be thus affected ! The Lord lay it not to our charge that we are not .

3. Godlinesse h h Gregory saith of Athanasius , that his life was a continuall Sermon , and wooing men for Christ . of life : Aristotle require this in an Orator , That he be a good man . We must speak feelingly and experimentally , as 2 Cor. 4.13 . We also beleeve , and therefore speak . Paul exhorts Titus to shew himselfe a pattern in all things , viz. Such must lead convincing lives , this is more winning then words . See 1 Pet. 3.1 . When Elies sons were wicked , 't is said , the people abhorred the offering of the Lord , 1 Sam. 2.17 .

Finally , even the voyce and gesture have some stroke in this .

1. A due carriage of the voyce , which ( saith Austin ) sends an occult influence into the affections of men , Phil. 3.18 . Of whom I have told you before , and now tell you weeping , they are enemies to the crosse of Christ . The Apostle speakes to them with a weeping voyce . Let not this be the main thing you look for : It is a brand on the Jewes that they were affected with i i Ezek. 33.32 . Ezekiels pleasant voyce , and little else . And even a rare and worthy Moses may be defective herein . But the meanest voyce hath some hidden grace in it .

2. A decent k k Quintilian . Gerardus Iohannes Vossius . Orator . Instit. lib. 6. cap. 11. p. 511. Vide Ar. Montan . lib , 8. Antiq. Jud. ubi varias g●stuum significatine● è sacris sedulo colligit . action , so not over-affected , will work upon the hearers . Ezekiel is bid to stamp with the feet . And John Baptist was totus vox , all voyce , Matth. 3 3. The voyce of a cryer in the wildernesse . He was all voyce , that is , saith one , his eyes spake , and his hands spake , and his body spake . The Prophets stretched out their armes to the people in fulnesse of affection . It is said Paul set his eyes on Elimas that wicked Sorcerer , Acts 13.9 . saying , O thou child of the Devill , and enemy of all righteousnesse , wilt thou not cease to pervert the right ways of the Lord ? His eyes spake as well as his tongue ; you see how a man may work on the affections of others .

First then , Vse . 1 this may serve to warn men of our Calling especially , Persuasioni humanae opponit ostensionē spiritus quae vim quādam supra modum efficacē ad persuadendū animos habet . Meyer . in 1 Cor. 2.4 . to be zealous in dispensing the word ; Our Sermons must not be onely informing , but inflaming Sermons . We must not rub itching eares , but shake drowzy hearts ; not preach to please them with novelties , or puzzle them with nicities , but fire them with love to the truth , and care of sincere obedience . In a word , not to set forth our selves , but Jesus Christ in his lovelinesse to poore sinners , that they may be sick of love to him , and languish with desires after him . This must be our designe , our delight .

Secondly , Vse . 2 it followes likewise , that people must so heare , as that they may be rouzed and melted under the word .

This is done six wayes :

First , by due preparation before hand : this softens the Wax that it may take the impression , &c. Many leap out of their nests into the Assemblies , without seeking God , or perfuming their spirits before they come ; and that is the reason they sit like images , unconcerned , under the Word ; Preparation tunes the heart , oyles the wheeles , whets your zeale , and kindles your affections .

Secondly , by l l Matth. 11.15 Christus electos Dei hortatur , quibus perforatae sunt aures , ut attenti sint ad considerandum Dei arcana , ne obsurdescant cum incredulis . Calvin . attention , listning to the matter as well as sound of words , else you be no more affected then the Whelps or Birds that hear a sound as well as you . David saith , I will listen what God will speake . Christ saith , He that hath eares to heare , let him heare . q. d. Let him with intention and greedinesse of spirit receive the Word . 'T is said , Luke 2.20 . The peoples eyes were fastened on Christ when he taught them . A good help against distraction , and an argument of their attention .

Thirdly , submission and stooping to God , that your hearts may come under the hammer of the Word , come with broken and bleeding spirits , and as it were , with Ropes about your neckes , That you may m m Jam. 1.21 receive with meeknesse the ingrafted word : Say with Paul , Lord , what wilt thou have me to do ?

Fourthly , representation : Conceive you saw those things with your bodily eyes , which we set out by Metaphora : As when we tell you sin is a plague-soare , imagine you were shut up , and had running soares upon you , 1 Reg. 8.38 . and saw the passengers baulk you , and stop their noses , &c. How would you then skream , and cry out with Paul , O n n Rom. 7.24 . who shall deliver me from this body of death ? And so here when we pray you to taste divine sweetnesse , conceive you were at a rich feast , to which men come with edg'd appetites , and eat the fat , and drinke the sweet , &c. This would work much on the affections .

Fifthly , ejaculation : Cast up desires after God , o o Psal. 84.2 . and 42.1 . breath after the enjoyments of Christ , fling up divine ejaculations : O that this truth might transform me , and worke with power ! Now when all wish the same thing , what can hinder the work ? We say as in the Text , O taste and see , O be perswaded to heare God , and delight in God! O that this day there might be joy in heaven over the conversion of some soul ! Wel , a believer under the word falls a wishing too , p p Psal. 119.15 . and 55.6 . O that my wayes were directed according to thy Statutes ! O that I had the silver wings of a Dove to flye into the bosome of Christ ! To conclude , God and Christ fall a wishing over you too ( in whose will and power it is to doe you good ) q q Deut. 5.29 . O that there were such an heart in you , that you would feare me , and keepe my statutes ! r r Luke 19.42 . Oh that thou hadst known in this thy day , &c. Now I say , when there is wishing on all sides , what should hinder execution ?

Sixthly , repetition , meditation , and conference about the Word at home . s s Deut. 14.8 . Levit. 11.7 . Those beasts which chewed not the cud were unclean . So here . Psa. 62.11 . God hath spoken once , twice have I heard this , That power belongs unto God . So here , God speakes once to you in the Sermon , you must heare it twice in repetition at home . Thus the noble t t Acts 17.11 . Bereans searched the Scriptures daily , whether the things they heard of Paul and Silas , were so or no. And thus I have done with that poynt .

Sinners should be induced to taste God , Doctr. 2 to venture upon him , and make triall of him and his wayes . Tasting implies trying .

In the Doctrinall part we shall inquire

1. What this tasting Gods goodnesse is ?

2. Whether unregenerate men may have this taste ?

3. Why all must strive for experimentall tastes of God ?

First , what this tasting is ? 1. Enquiry . I answer , there is a corporall and a mysticall taste .

1. There is a Corporall taste , 1 There is a corporal taste . 1 Sam 14 43. It may be defined thus ,

u u Aristotle . Tasting is one of the most necessary exterior senses , distinguishing such sensibiobjects as are tastable . So that to taste is to chew and consider what 't is we receive before wee take it down for nourishment . The taste easily distingu●shes between that which is bitter and sweet , stale or new . It quickly gives sentence what is pleasant , and what is offensive . The curious palate serves to relish or disrelish things . So 2 Sam. 19.35 . to taste is to try and discern . Now thus Gods goodnesse is not to be tasted ; unlesse occasionally by taking a rise from the creature to the Creator , and by eying his love in outward mercies : And so even in bodily food , a Beleever tastes how good the Lord is ; he sees God as a Father providing food convenient for him : and he tastes Divine goodnesse in every morsell of bread he eates . Whether you eat or drinke ( saith the Apostle ) or what ever you doe , doe w w Intellectus comparatur gustui , quia intellectus noster judicat de re ut sensus saporibus . Erhard . Schnepsius in Psal. 34.6 . pag. 204. all to the glory of God . Mat. 6.31.32 . 1 Cor. 10.31 . q. d. See and admire his goodnesse in these things , and be sure you be sober and temperate in the use of them .

But this corporall taste is not meant here .

2. A spirituall taste . 2. There is a Mysticall and Spirituall taste , which is to examine , try , consider , and relish divine goodnesse , and partake of its sweetnesse and joy .

How we taste Gods goodnesse . But how be we said spiritually to taste the goodnesse of GOD ? I answer , Five wayes .

1. In Ordinances . First , in Divine Ordinances , which God hath appointed for this end , viz.

1. The Word . 1. The Word , by hearing or reading of it , a beleever x x Heb. 6.4 . Gustus verbi nos suaviter delectat , Calv. tasts God in the Word , and findes a world of sweetnesse there . See Psa. 119.103 . How sweet are thy words to my taste , yea sweeter then hony to my mouth ? The Word is exceeding swest , and none but beleevers can taste it . For as Ezekiel ate the Roll , Ezek. 3.3 . Ezek. 3. which was in his mouth as honey ; so a beleever doth spiritually y y In sacris Scripturis abūdat & quod robustus comedat , & quod parvulus sugat . Fulgentius Serm. de Confess . feed on the Word , and if the threatnings of the Word are sweet to them ( for that Roll was full of curses , Ezek. 3.10 . ) because they are assured they belong not to them , and that God shall gain glory to his truth and justice by them , Oh then how sweet are the promises , which are called the unsearchable riches of Christ , and exceeding great and pretious promises ? 2 Pet. 1.4 . When all the world cannot cheere up a drooping heart , the thought of a promise doth the work : For the promise is full , free , and firm . Now if the promise is so sweet , how sweet is the performance ? How sweet is the enjoyment of Christ , in whom all the promises are z z Cor. 1.20 . Yea and Amen ?

2. Prayer . 2. Prayer . A Saint tastes God , and lives upon God in prayer ; by this he draws out of the well of salvation , which is deep , but very sweet . David saith , he is a a Prope est omnibus qui ubique adest , nec refugere eum possumus si offendimus , nec fallere si delinquimus , nec amittere si colamus , Amb. in Psalm . 119. I●lum maximè fovet qui appropinquat sibi . Idem . nigh , but Paul , he is rich to all that call upon him . And Christ saith , Your heavenly Father will give good things to them that ask him , viz. by , and in prayer , they shall taste of his goodnesse . For , making their requests known to him , the very peace of God which passeth understanding , shall keep their hearts and mindes through Christ Jesus , Phil. 4. I here appeale unto beleevers . Have not you known the time , that you have touched the hem of Christs garment , and tasted of the joyes of heaven in prayer , and holy enlargednesse of heart , when thou hast wrestled with God ? Have you not seen heaven cleft , & Christ sitting at Gods right hand . There is no beleever , but frequently tastes the goodnesse of God in and by prayer : For God saith not , Seeke ye me in vain ?

3 The Seales . 3. The Seales . viz. 1. b b In baptismo signum est aqua , res autem ablutio animae per sanguinem & spiritum Christs , & carnis mortificatio , Calv. in 1 Pet. 3.21 . That of Admission into the Church ; there we taste Gods goodnesse in c c Baptismus pactum seu foedus gratiae , quod init inter baptismum nobiscum Christus , Bulling. in Act 2.38 . culling us out of the world , & planting us in the garden of his Church . Thereby our sinnes are washed away , and we are baptized with the holy Ghost , and with fire . 2. We taste divine goodnesse in ●he Sacrament of Confirmation , the Lords Supper , we feed upon Christ in those Elements of Bread and Wine . There Christ crucified is emblematically set forth , and sacramentally received , and the heart raised 〈◊〉 to taste the goodnesse of God , Mat. 26. d d Quid igitur ? P●nem vides praeterea nihil : sed audis tesseram esse corporis Christi , ne dubita impleri à Domino quod verba sonant , corpus quod nequaquàm cernis , spirituale esse tibi alimentum . Calv. in Mat. 26.26 . This is my Body , and this is my Blood , q. d. These outward Signes and Seales are most sure and certain pledges of my Body and Blood , which I doe as truly give to be spirituall food , as I give the Bread and Wine to be bodily food to every beleever , 1 Cor. 10.16 . This was long since promised , Isai. 25.6 . The Lord will make a feast of fat things , of wine on the Lees well refined . So Prov. 9.5 . Here Christ , as the Master of the Feast bids us welcome , saying , Eat O friends , yea drink abundantly my beloved . Here the the hungring and thirsting Soule hath refreshment and strength from heaven : here it is put in mind of Christ , and all that he hath done and endured for us : Here it hath heavings and violent liftings of heart towards God . And Christ saith , Open your mouthes wide , and I will fill them with good things . Here the Soule hath meetings with God , and is convinc'd of his love , and the truth of his promises . For this is a Seale of the righteousnesse of Faith , Rom. 4.11 . It confirmes the covenant of grace to us . You see how we taste the goodnesse of God in the Lords Supper .

4. Conference 4. In Society and Communion , and Christian conference with the Saints , and speaking often to one another of the things of Heaven , Mal. 3.16 . For thereby we taste of others gifts , which are given them for others to profit withall , and they will be ready to comfort us with the comforts wherewith they have been comforted of God , as 2 Cor. 1.4 . Indeed much of God may be seen and tasted in communion with the Saints . 'T is a piece of heaven upon earth ; 't is the joy of Christians : All my delight ( saith David ) is in them that excell in vertue . Communion with the Saints is often made a step to fellowship with Christ , as 1 Iohn 1.4 . c c Haec itaque socletas , cujus meminit Johannes , est Ecclesia Christi , quae in symbolo dicitur sanctorum communio , habet autem maxima bona spiritualia . &c. Thomas Naogeorgus in 1 Johan. 1.4 . That yee may have communion with us , and that also our communion may be with the father . Throw a dead Charcoale among the living , and it will soon sparkle and kindle : Simile . First indeed sparkle , viz. Thou wilt dislike their wayes & principles ; but afterwards kindle , and glow with love to God and his truth , when you have lookt better into them , and tasted Gods goodnesse among them .

5. Meditation . 5. In f f Gustare est cogitare . Erhard . Schueptius Comment in Psal. 34.6 . Meditation . This is a Saints pastime , it recreates and perfumes the tyred spirits : 't is a Ladder by which the Soul-clambers up to heaven : 't is a duty is ever at hand , Prov. 6.22 . When thou goest it shall lead thee , when thou sleepest it shall keep thee , & when thou awakest it shall talk with thee . When thou art alone , nay in the darke , when travelling , &c. On all occasions you may let out your soul in meditation , when other duties cannot be performed : Nay , when you sleep you may be medling with this duty ; For having communion with God in the day , and closing thy eyes with some meditation , even thy dreames may be of the love of God , and the glory of heaven , as the experiences of the Saints can witnesse . Meditation it enter● us into the first degrees of those heavenly joyes , and imparts to us some beginnings of the vision and fruition of God : It enables us with Moses to discerne , as we are able , some glimpses of God , that our faces shine with purity and divine splendor . By this we are ravished with Paul , and are catcht up into paradise , and in the twinkling of an eye are driven ( as in a fiery Chariot ) into heaven . By this with holy g g Soli Stephano conspicua fuit Dei gloria , impiis enim qui eodem loco stabanc hoc spectaculum latebat . undè sequitur non in coelis , sed potius in Stephano editum fuisse miraculum . Calvin in Acts 7.56 . Stephen we see the heavens opened , and Jesus sitting at the right hand of God . Indeed admirable are the effects of divine meditation . It confirms our knowledge . Psal. 119.99 . It strengthens our memory , Ps. 63.6 . It enflames our love ( as bellows the cynders ) Psal. 119.97 . and Psal. 39.3 . It cherishes affiance in God , as Psal. 119.147 , 148. It maintains a true and son-like feare of God , Psal. 4.4 . It hushes and quiets the soule in afflictions , Psal. 119.23 . 1 Pet. 4.12 . Thinke it not strange . q. d. It matters much what our thoughts and meditations are in trouble . It promotes prayer , Psal. 143.5 , 6. Eccles. 5.2 . and praising God . This tunes the harp . Psal. 63.5 , 6. It weanes and sequesters the heart from the world . It spiritualizes our discourse , Psal. 77.12 . Mat. 12.34 . If there be fire on the hearth , some sparks will flie out at the chimney . In a word , it casts a secret influence on the life , Josh. 1.8 . Psal. 1.3 . and 119.15 . Purge the fountaine , and the streames will run pure .

The life is easily transformed , when the heart is new moulded . What shall I say ? h h Cogitare est vivere . Tull. Acad. Quaest. lib. 1. Meditation is the very life of our life , as a Heathen could say and see by the light of nature . It is the food of our soules , the fuell of our zeale , the spur of our devotion ; The soule that can meditate on God , is never lesse i i Nunquam minus solus , quam cum solus . alone , then when alone ; for his fellowship is then with the Father and his Sonne Jesus Christ . It delights to walke in these groves , and fold the armes in these shadie bowers of solitary but divine meditation , where it heares the Nightingale of a good conscience warble melodiousl● , & . k k Psal. 104.34 . My meditation of thee shall be sweet , saith David , and in the multitude of my thoughts , thy comforts delight my soule . q. d. I caste much of God in this duty , and it feeds me with many sweet morsells of contentment . Psal. 104.34 .

But now doe beleever● taste the goodnesse of God in divine medication ? Quest. Ans. I answer ,

1. By meditating of all his glorious perfections , especially the boundlesse dimensions of his sweetest attribute , which is his mercy . So l l Hic locus hortatur omnes homines ut velint cogitare de bonitate Domini . Erhard . Schnepfius in Psal. 34.6 . Pag. 204. taste and see ( viz. consider a little with me , saith David here ) how good the Lord is . q. d. By meditating dive into the Ocean of divine sweetnesse , and contemplate of him that is beauty and goodnesse it selfe .

2. By meditating m m Nolite omnia beneficia Dei sine gustu deglutire , aut maligne perpetuâ oblivione sepelire , sicut faciunt impii . Sed adbibete palatum , videte & judicate . Molerus in Psal. 34.5 . Pag. 275. of the works of God , the creatures of God , and the doings of God . Consider others deliverances , and your own . Surely David aimes at this here , O taste and see how good the Lord is . q. d. Oh consider all my deliverances , and especially that from the hand of n n 1 Sam. 21.12 , 13. Achish ( as in the title of the Psalme ) and consider your deliverances and mercies from day to day . Meditation like the Bee hovers up and downe , and will taste of every flower in the garden , and admire God in all his creatures , and in all his providences . I have been the longer on meditation , because David ch●efly ●●me at this in the Text. Thus you see the first thing opened . Wee taste God in his Ordinances , viz. the word , prayer , seases , conference and meditation .

2. Wee taste God by faith . Secondly , Wee taste God by faith , and particular applications of Christ unto the soule . For where there is tasting , there must be touching and applying the food o o Aristot . In other senses , as seeing , hearing , there must be a medium between the object and organ , not so in tasting . The thing tasted must be touched . T●s so here in this spirituall taste , there must be an application of Christ , and union with him by p p Qui fidit invocat , qui invocat exauditur & salvatur : Hinc ille gustus . Musc. in Psal. 34. faith , and a grounded perswasion of his goodnesse to us , or wee can never taste him : To ponder Gods goodnesse in himselfe and to others is not all , but to bring it home and weigh his goodnesse to me , as , 1 Tim. 1.15 . and Gal. 2.20 . Oh t is this rasses so sweet a relish in the heart q q Hunc verò gustū in Christo percipi significat Apostostolus ut certè nullam unquam extra Christum requiem ( & dulcedinem ) inveniat . Calvinus in 1 Pet. 2.3 . For what would it profit thee that God is good to others , and not to thee , marrow to others , and gall to thee , ( surely this will but adde to thy torment . ) Now faith applyes that goodnesse and sweetnesse that is in God , to a mans own soule in particular : And this lyes plainly in the Text. O taste and see how good the Lord is , blessed are they that trust in him . q. d. O be perswaded to taste God , for they must needs be blessed , that beleeve in him . You see he makes tasting and trusting ( or beleeving ) all one . Now though God have never so much power and goodnesse in him , yet till the soule hath interest in him , it hath no reason to trust in him , for God to such is a consuming fire . One that never tasted God by faith may say he is a tower and a Saviour , &c. r r Psal. 144.2 . But onely the beleever can sing that song , My goodnesse , and my fortresse , my high tower , and my deliverer , my shield , and he in whom I trust .

Thirdly , 3. In partaking of divine influences . 2 Cor. 3.18 . Wee taste Gods goodnesse by partaking of divine influences , viz. the gifts and graces of the Spirit : These are certain rayes and sparkles of his goodnesse shed in upon the heart , to make it resemble God in Goodnesse .

So then .

1. There 's a taste of Gods goodnesse , when wee partake of the gifts of the Spirit , as , Heb. 4.6 . There it is called tasting of the heavenly powers ; T was a fruit of Christs ascension , to give gifts unto men s s Eph. 4.8 . .

2. And more especially , wee taste Gods goodnesse , when wee partake of divine graces , which are the very stamp or image of the divine nature t t Notandū est naturae nomen hic non substātiam , sed qualitatem designare . Martin . Luther in 2 Pet. 1.4 . . Cant. 2.3 . As the apple tree among the trees of the wood , so is my beloved among the sonnes . I sate under his shadow with great delight , and his fruit was sweet to my taste . He brought mee to his banquetting house , and his banner over mee was love u u See Ainsw . in locum . . Now this fruit of Christ , which was so sweet to her taste , is nothing but the graces of God , which are called the fruits of the Spirit , Gal. 5.22 . Mat. 3.8.10 . You see regeneration is tasting of God . T is called ( you know ) partaking of the divine nature , and being changed from glory to glory , &c.

4. Wee taste God in outward reformation . 4. We taste Gods goodnesse in outward behaviour and reformation , when we make tryall of him and his wayes , and turn our feet into his testimonies ; When men search and examine things well , and resolve to try if the wayes of God deserve to be evill spoken of . 1 John 4.1 . Try the spirits , whether they be of God or no : and so we say to sinners here , w w Requiritur ut gustemus , i. e. experimentum capiamus de Deo quod bonus sit . Sicut enim nemo certo , quanta sit dulcedo mellis cognovit , nisi qui gustat , ad cum modum divinae bonitatis cognitionē non poterit habere , nisi qui expertus est . Musculus in Psal. 34.8 . P. 309. Try the wayes of God , whether they be sweet or no. Men are apt to speake evill of things they know not . See John 4.10 . So I say here . Oh if you did but know what ravishing sweetnesse were in God and his wayes , you would soon taste and try them . Methinks what David said to God , that God saith to sinners . Search me and prove me , see if there be any way of wickednesse in me . God saith : Are not my wayes equall ? Is not my yoke easie ? Doe but try and disprove me , and then testifie against me , all this to put us on the tryall , to prevaile with us , but to taste and see how good he is . Job 34.3 . The eare tryeth words , as the palate tasteth meates ; Let us know among our selves what is true . So the soule by tasting and trying is able to discerne between things that differ .

5. In actuall discoveries of sweetnesse in God . 5. We taste Gods goodnesse in experimentall and actuall discoveries of sweetnesse and fullnesse in God , when wee have tryed and now finde soule-filling and satisfying delight and comfort in God ; when the soule rejoyces with joy unspeakeable and glorious , when it hath got earnests of the Spirit , and evidences of glory x x Grace is a beginning of glory ; it may be compared to the golden chaine in Homer , whose top was fastned to the chaire of Jupiter . , when it sees God smiling on the soule , now indeed it hath tasted how good the Lord is ; now it calls out for more of God , O stay me with flagons , and comfort me with apples , for I am sicke of love . Now it longs to have its full and will of God , and to be even swallowed up of God , when he shall lead us into his wine-cellar , and shall draw up his sparkles of glory into one confluence and constellation round about him ; and we shall be filled with all the fullnesse of God .

Now when a sinner hath got such discoveries of God , and appearances of Christ , that it longs for these things , then indeed it hath tasted with David , how good the Lord is .

You see what this spirituall taste is .

Now secondly , wee must inquire , 2d Inqu . whether unregenerate men and meere hypocrites may be acquainted with these tasts of Gods goodnesse , and yet still continue in the state of nature ? Now to this I answer .

1. Wicked men may seeme to goe very farre in this work , Ans. 1 Heb. 6.4 . opened . as Heb. 6.4 , 5. T is evident , this is spoken of unregenerate men . Because the Author saith , they may fall away , and never be renewed ( which cannot be said of them that have true grace , Rom. 11.29 . )

But there you see an unregenerate man may deceive himselfe , and others , and goe very farre ; for ,

1. They may taste of the heavenly gift , viz. the common gifts and influences of the Spirit y y Solos quidem electos Deus spiritu regenerationis dignatur , sed hoc non obstat , quo minus reprobos etiam gustu gratiae suae a spergat , irradiet eorum mentes aliquibus lucis suae scintillis , afficiat eos bonitatis suae sensu , verbumque suum utcunque eorum animis insculpat . Calvin . in Heb. 6.5 . as great knowledge , some kindes of 01 faith , hatred of some sinne , and a seeming zeale for God , as Judas ( before his discovery ) had .

2. They may taste of the good word of God by feeling some sudden flashes of joy and delight under the Word , as Herod and Felix did .

3. They may even taste of the powers of the world to come , that is , be taken up with the contemplation and admiration of the Saints blessednesse in heaven . Thus Balaam desired by all meanes , to die the death of the righteous , that his last end might be like theirs . All this is held forth in that one place , Heb. 6. But if we range through the Bible , we shall finde many other particulars touching this thing , viz. how far a● hypocrite may goe in these tasts of Go● and Religion .

I finde eight z z Alexander Gross in his fiery pillar mentions 14 steps . cap. 5. steps , more are named .

1. They may abound with knowledg● in the mysteries of godlinesse , 2 Pet. 2.21 1 Cor. 13.1 , 2. Luk. 12.47 . Mat. 4.6 .

2. They may be moved and troubled a● the denunciation of judgement , and si●● quaking under the Word , Acts 24.25 id. 5.33 . James 2.19 .

3. They may be perplexed in minde about sinne , and that both before committing it , as in Mark . 6.26 . and afterwards , Mat. 27.3 , 4. Gen. 4.13 . Exod. 9.27 .

4. They may pray themselves . 1 King 21.27.29 . Isa. 1.15 . Mat. 6.7 . nay earnestly desire others to pray for them , Act● 8.24 . So did Simon that was in the gall of bitternesse , and bond of iniquity .

5. They may make open profession of the strictest wayes of godlinesse , Isa 38.2 . Acts 13.50 . and 26.5 . Mat. 25.7 .

6. They may joy , and take delight in the Word , Mar. 6.20 . Mat. 13.10 . Heb. 6.5 . Luke 4.20.22 . Ezek. 33.31 , 32. Isa. 58.2 .

7. They may reforme in many things so 2 Kings 10. Luke 18.11 . Acts 6.20 . and 2 Pet. 2.20 , 21.

8. They may hold out with Christ in very great troubles , a a As Servetus Mauz●us , Bishop Fisher , and Fryer Forrest did . nay suffer even death in the cause of Christ , 1 Cor. 13.3 . How many Jesuites have worne the Tyburne-tippet ( as Father Latimer phrases it ) rather then renounce the Popes supremacy .

You see hypocrites may ascend many rounds in Jacobs ladder , but the greater is their fall into hell at last , for

2. Notwithstanding all this , Ans. 2 they are voyd of spirituall life and senses , like that statue of a man , which they say Albertus Magnus was thirty yeares about , that by reason of springs and devices within , could walke up and downe , and speake articulately , which still was voyd of life , so here , &c. Some springs within resulting from selfe-love , some screws of ostentation may produce in the hypocrite speech and motion in the wayes of God , but being destitute of spirituall life , he must needs be voyd of spirituall senses , and so he is a stranger to the taste in the text .

But wherein lyes the difference between the taste that may be in reprobates , Quest. and the true taste that is in beleevers ? I answer ,

1. Wicked men may seeme to taste , Ans. and do not . Many act a part , and seeme to delight in God and religious duties , and yet finde a secret loathing and wearinesse within , but now beleevers have reall tasts of God , and that joy which they expresse , is but the over-flowings of inward delight and comfort .

2. They may have some generall tastings of the mysteries of Christ , but they cannot taste or know those mysteries with sound application as theirs .

3. That taste in wicked men is but for a b b Est igitur aliqua etiam in reprobis cognitio , quae postea evancscit , vel quia minus altas radices , quam oportebat , agit , vel quia suffocata degenerat . Calvin . in Heb. 6.5 . season , it cannot be lasting : They taste for a fit of a river running by them , but not of a fountaine before them .

4. Such may taste , but never digest , they are not the better , there 's no change within , but their soules are cages of unclean birds , but now beleevers are transformed by these tasts of God . What shall I say ?

A sincere heart out-strips an hypocrite in many things , for he hates sin universally , Psal. 119.104 . He exercises holy duties in publique and secret constantly , Job 27.6 , 8 , 9 , 10. Acts 14.16 . He obeys the whole will of God chearefully , Psal. 40.8 . and 119.128 . 1 John 5.3 . They endeavour the glory of Christ above their own good , Rom. 9.3 . Luke 14.26 . With David they desire to win others , and they call upon them to taste God , 1 Joh. 3.14 . Luk. 22.32 . But such are especially busie with their own hearts , continually bemoaning the deceitfulnesse of them , and desiring sincerity with much earnestnesse , Psal. 119.23 , 24. You see a beleevers taste is much different from the taste that is in hypocrites , who may have a name to live , and a name to taste , but are indeed dead and senslesse .

Lastly , 3d Inq. let 's inquire why sinners should labour for experimentall tasts of God ? I answer :

1. Because God and his wayes are undeservedly evill spoken of by Mammonists , Ans. and prophane ones , who are not competent judges ; for Moles cannot judge of colours , and they speake evill of things they know not , nor ever tryed . Much is spoken against God and Religion in all places , as though he were a hard Master , reaping where he sowed not , and his wayes tedious , irksome , and uncomfortable ; It is not wisdome therefore to go by hearesay . Sinners should try God , & beleeve their own experiences , so should they finde him to be goodnesse and sweetnesse it selfe , taking upon him the most tender relations , &c. and all his c c Grave dum tollis suave cütuleris . Greg. in Ezek. lib. 2. Hom. 7. wayes , to be wayes of pleasantnesse , his burthens light , and like those burthens of Cinnamon , that refresh those that carry them through the deep sands of Arabia , and all his d d Quid enim levius eo onere , quod non solum non onerat , sed portat omnem cui portādū imponitur . Ber. epist. 72. yokes to be easie , so that in the very keeping Gods wayes is great reward , Psal. 19.11 . Many bring an evill report on Canaan , but behold these faire clusters ; The graces of God are grapes gathered from that Vine above . O taste and see how good the Lord is , and how good grace is .

2. Wee shall never know the true sweetnesse of God and his wayes , Reas. 2 till wee taste and try them ; thus in the Text , taste and see ; till you taste , you can never clearly see how good the Lord is . And who ( my brethren ) would be ignorant of the soules summum bonum , and range up and downe seeking contentment , when 't is onely to be found in a neglected Messiah ? Thy poore heart will not onely be voyd of content , but ignorant of the proper fountaine , till thou hast tasted God , and then thou wilt rate thy selfe , for trying no sooner . This is certain ; for

3. Reas. 3 The comfortable experiences of all the Saints , 2. Cor. 7.10 . Trap in locum . who never e e Concerning this tasting there is no repentance , unlesse that it was nosooner , as 1 Cor. 15.8 . repented for so doing , should invite us to taste and try . True repentance is never to be repented of , 2 Cor. 7.10 . Job cursed the day of his birth , but no man was ever heard to curse the day of his new birth , saith one upon those words . Hypocrites have play'd the Apostates , but they never tasted God . Theirs was but cadaver fidei , or the picture of grace . See 1 Joh. 2.19 . They might be wens or botches on the body , but they never were member● . No , never did any repent of their tasting God , and venturing on Religion ▪ though persecution hath immediately attended their profession . Men of our time , calling , ranke , and parts , have chearefully waded through all the difficultie● following Religion f f Nec ratione componimur , sed omnes consuetud ne ab ducimu● . Sen. Epist. 122. There 's a multitude of examples round about you , tasting and rellishing divine sweetnesse . The Wise men had but one starre to guide them to Christ , but wee have all the assembly of Gods Saints , the company of renowned g g Diutius durant exempla quam mores . Corn. Tacit. Hist. lib. 4. cap. 17. Martyrs , many precious Christians , as so many millions of starres , to allure and conduct and enlighten us to Christ ; All which will certainly rise up in judgement against us , if we follow them not . Mat. 12.41 , 42. Besides , others could never prize Christ , and rejoyce in him thus , if there were not a glorious fullnesse , and soule quieting sweetnesse in him ; There 's that in Christ that can satisfie every longing soule : Let this make us consider and inquire what Christ is , and taste his goodnesse .

4. Either you must taste of Gods goodnesse , or fury ; Reas. 4 you must taste of one h h Ingens telum necessitas . Livius . . There is a cup in Gods right hand of that is ten thousand times sweeter then Nectar . Of this he intreats you to taste , and many will not ; But then there is a cup of trembling in his left hand , into which the dregs of his fury are wrung out , and of this cup they shall taste and drink deep to eternity . You must all have to doe with God one way or other , as children with a father , or as traytors with a Judge . God can raise himselfe glory out of your ashes . If you will forsake your own mercies , & shut the dore against the offers of grace , justice shall break in upon you as armed men , and deliver you to the tormentors . i i Deut. 30.19 . Behold , I set life and death , hell and heaven , sweet and bitter , before you this day , you must taste of one . Make therefore ( with Mary ) a wise and judicious choice ; Taste and see how good the Lord is , and then you shall never taste and see how terrible he is , how just he is , how powerfull he is for the destruction of the creature , yet so that it may ever live to feele what infinite power , justice , and wisdome can inflict upon it to all eternitie .

Fiftly and lastly . Reas. 5 If you taste here , you shall have your fill k k Habemus vitae futurae pignus . Theophylact . hereafter , for what is grace but glory begun , and what is glory but grace finished ? Now indeed you can get out a glimpse of God . There 's much coldnesse and darknesse in you , and you l l 1 Cor 13.12 . know and taste but in part . A thousand things step in to break off your communion with God . But the day is at hand , even at the dore , when thou shalt see God face to face , when you shall swim in those chrystall rivers of pleasure * * Neque enim erimus otiosi spectatores , sed participes gloriae . Bern. in Divers . 1. : in a word , when you shall have your fill and will of God . In the meane time , this taste will at once prepare you for that fullnesse , and assure you of it , and make you instrumentall for the lifting up Christ upon his throne , and glorifying God in the midst of a crooked and perverse generation , which must needs be joy and delight to every gracious heart in this life . Phil. 2.15 .

Let us come now to the improvement of this usefull poynt in Application .

First , Vse . 1 somewhat must be spoken by way of just reproofe to four sorts of people , and

1. To all such as taste not how good the Lord is , and how sweet his mercies , wayes , and ordinances are , with m m Acts 18.17 . Gallio they care for none of these things , they savour not , they rellish not the things that are of God , &c.

The last , may some say , Object . was spoken of Peter , a childe of light , an eminent Apostle , &c.

'T is most certain , Sol. Mat. 16.23 . The Saints in some things are darke , and sometimes they seeme to be utterly voyd of any spirituall relish in the best things , for a Christians palate may be downe , he may have his seasons of deadnesse , as the best gardens have their winters , and the Sun his eclypses . And in this posture , all the precious ordinances are juicelesse to the soule : It still goes to prayer , but not with wonted affections ; to the word but no relish ; to the Table of the Lord ; but now no tastings of the things signified : And this is the greatest burthen to a gracious heart in the whole world : it mourns under deadnesse , and laments these indispositions , and is weary of this temper n n Peccata non nocent si non placent . Aug. de Tem. p. 18. .

Quest. But how may the soules palate be ra●●ed , and its relish restored ?

Answ. o o Nemo intelligit quam bonus sit Deus , nisi qui variis tribulationibus est exercitatus . Nā dulcia non norit qui non gustavit amara Hen. Mollerus in Psal. 34. pa. 275. Bi●ter things are wont to do it . You must feed on Christ , the Paschall Lamb with the bitter hearbs of compunction , and Gospel-contrition . Make your moan to God , grieve that you can grieve no more , complain to God of your drynesse of eyes , as Isaiah of his leannesse ; find out the Achan that stole this wedge of gold , the Jonas that causes this tempest within thee . O mourn for that sin especially that is the cause of Gods withdrawing . These bitter hearbs may recover thy spirituall relish .

But now if this meet with the best , that for a season are deprived of this taste , how much more with p p Intellectualibus amme sensibus non pollent . Euthym. them that never had it ? The time is yet to come with many millions of souls that ever they tasted the Lords goodnesse in any mercy , in any duty . I have read of one that had no bodily q q Lazarus ( vitrivorax vulgo dictus ) nullo prorsus gustu praeditus erat , nullam in c●endo voluptatem persentiebat , saith Realdus Columbus in his last book quoted by Nierembergius Iist . nat. ib. 3. cap. 9. taste at all . Nay , I knew one of a very strong and healthy constitution , that had little or no taste . This is the condition of thousands in spirituall things .

Now if you put this question to me , why many cannot feele such sweetnesse in holy duties as others doe , why they passe from duty to duty , and taste nothing of God in the Ordinance ? I answer , that indeed it will not be amisse to discover unto you the proper causes of this temper , and they are six .

1. Some want the Ordinances in the life and power ; They cry out for bread , and there is none to give it them , Rom. 10.14 . Such as want the ordinances , will never taste the sweetnesse of God : For faith comes by hearing . r r Strab. Geog. Some live neere the Arcttick pole , and six months together see not the light of the Sun . These are to be pitied , but much more such s s Prov. 29.18 . as enjoy not the sun-shine of the Gospel , and will never taste Christ .

Not but that strong beleevers ( as David here ) in the want of ordinances , enjoy most of God , who is not tied unto meanes , and then they lye down and drink at the fountain where the water is sweeter and plentifuller : but ( mistake not ) I speak of unregenerate then who want the ordinary meanes of conversion , and beleevers that neglect the ordinances . Now if in these cases there is want of the ordinances , Heb. 10.25 . 1 Thess. 5.20 . no wonder if people taste not , as otherwise they might , the sweetnesse and goodnesse of God .

Next , others are guilty of sluggishnesse and t t We must not make Gods service 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a lazie businesse , This was a precept of Pythagoras . Dulcia non meruit , qui non gustavit amara . Erubescat humana pigritia , plus vult ille dare quam nos accipere . Aug. Ser. 29. de ver. Dom. Labor omnia vincit . negligence under the meanes . Many Christians are oft restrained in the tastes of the sweetnes of Gods favour and presence , because they are not carefull enough to attend upon him in the use of ordinances : They bestow little paines , few strugglings with their hearts ; they heare , and pray , and read , &c. all in a lazie and perfunctory manner . No wonder therefore some taste not such ravishing sweetnesse as others , for they use not like paines and diligence to search out the comfort of the Word . For as rich Minerals are not gotten on the superficies of the earth , but men must sweat and dig deep into the bowels of the earth to finde them . And as the sweetnesse of a kirnell is not tasted till the shell be crackt , nor the goodnesse of marrow known till the bone be broken ; even so it is here . The sweetnesse of God , and the rich comforts of the word , are not tasted nor felt by them that look but slightly and superficially into them , but are at no paines to suck the breasts of Consolation , which are the promises , and labour would overcome allthings .

Again , some have distempered and vitiated palats , and no wonder Angelicall viands are not pleasant to them . To a sick man that which is sweet seemes soure and ungracious ; so it is here : For besides that some have the taste of pleasures and profits , and the lusts of the world in their u u Currus bovem trabit siratio pareat affectui . Lucian . mortuorum Dialogo . tom. 1. p. 257. hearts , when they come to duty , where they should relish divine sweetnesse ; to whom Christ saith , they shall not , because they cannot and will not taste of his Supper in Luke 14.24 . and Matth. 13.22 . Others dream of a seeming sweetnesse in formes and pictures and postures , and superstitious worship , which the Prophet calls Feeding upon ashes ; and now these are snatcht from them , their religion ( which consisted in such things ) is also gone . So that now they are as people that have lost their w w Judg. 18.24 . So here . God , they can relish nothing else , nor discover any sweetnesse in pure ordinances . Isai. 65.11 . you read of these , They prepare a Table for the Troop , and they furnish the drink offering unto that number . q. d. There are Reliques of idolatry , and superstitious doings , and will-worship among them . Now see the thirteenth verse , Therefore thus saith the Lord ) my servants shall eat , but you shall bee hungry ; they shall drinke , but you shall be thirsty ; they shall rejoyce , but you shall be ashamed . q. d. They shall have communion with me , and taste of my goodnesse , whilst you are strangers altogether unacquainted with me . Others are so taken up with x x Ascanius his Parrot could say all the C●eed : and another Parr●t being seized on by a Kite , could repeat that piece of his L●tany , Sanite Thoma ●ra pro nobis . How many nominall Christians doe thus stick in formes , and play the Parrots with God ? These will never taste divine sweetnesse in any duty . forms of godlines that they tast little of God in any duty , they play the Parrots with God ; what is this but mocking of him , & cheating a mans own soule ? No greater strangers to God then formalists , more hope of prophane ones then such , saith Christ , Matth. 21.31 . Thus you see the palats of men may be vitiated and distempered , and prepossest with other things , so as they cannot taste the goodnesse of God in a promise , which is compared to wine on the lees well refined . Now as a man that hath eaten lushious food , cannot taste nor relish the best wine , so it is here , &c.

4. Many y y Vide Ioseph Bentham of society with the Saints . are engaged and intangled in wicked company , in holinesse contemning and Christ-disrelishing society , which is a snare and muzzle unto them , that they cannot taste the goodnesse of God . Prov. 9.5 , 6. There you 'l see there be some that taste not of Wisdomes banquet , because they leave not the way of the foolish . z z Bad company will make thee bad , and then declare thee so . For qualiscunque quis suerit , cum tali se conjung●t . Amb. ad virg. devotam . 'T is not good to be at the Devils messe , though ones spoon be never so long . All sense in spirituals is curb'd , if not extinguished by carnall and cooling company , who ( as you shall see anon ) have learn'd of Satan to oppose beginnings of goodnesse . See Ephes. 5.11 . intimating you cannot have fellowship with unfruitfull workers of darknesse , but twenty to one you 'l have fellowship in their workes also ; For can a man touch pitch and not bee defiled ? The experiences of many Saints can witnesse , that carnall company is cooling and ensnaring .

Next , some are delivered up to a spirit of slumber . God deales in judiciall wayes of blinding and hardening their hearts , so that they are voyd of all spirituall senses , as Rom. 11.8 . Like those Asses in Hetruria , that feeding upon Henbane would lye for dead . Nay , unregenerate men are not only fast asleep , but a a Ephes. 5.14 . dead in trespasses and sins , and what taste hath one that is asleep , or dead ?

Lastly , God doth reserve these tastes as the onely portion of his own children , and therefore marvel not though the common multitude attain not to it . b b Vocat gustum doni coelestis , qua supra naturam & mundum , Chr. Hosman in Heb. 6.4 . Psal. 36.8 . They shall be satisfied with the fatnesse of thy House . They and none but they who are Gods children : to others God is a sealed Book , or inclosed well . Divine goodnesse is Childrens bread , ●nd Dogges shall not eat of it .

2. As it meets with such as taste not the goodnesse of God ; so with such as seek for c c Blunts voyage to the Levant . delight and satisfaction in earthly comforts . The Turkes ᶜ musick is any sound , so some patch up a delight out of every vanity . This is certain , except you relish Christ and his love in the creature , you 'l d d Joh. 6.6 . find no more taste then in the white of an egge . e e Nescis quale tegat splendida vita malum . Reynolds vanity and vexation of the Creature . They that have skim'd off the very cream of the creature , as Solomon did , have been like those that have gone to a Lottery with a head full of hopes , but returnd with a heart full of blankes . And therefore as Samuel said to Saul , Why should a Kings heart be set upon Asses ? So say I , Why should a Christians heart be set upon trifles , winged vanities ? They are Physitians of no value ; miserable comforters are they all , when thou commest into distresse ; and yet how many seek for contentment in these perishing things , nay oft think they find it , like f f Isai. 29.8 . them in the Prophet that dreamt they ate , but all this while they are deceived , embracing with Ixion , a cloud in stead of Juno . These taste how good the creature is , not the Creator . Others likewise come under this reproofe . viz.

3. Such as are ever and anon tasting sin , to see how goo● that is , which may be sweet in the mouth ( as some poysons are ) but gall in the belly . g g 2 Sam. 2.2.26 . Prov. 9.4 . Knowest thou not , O man , that sinne will be bitternesse in the end ? People will be nibbling at Satans baits , though with the mementany pleasure they swallow the hook of Gods eternall vengeance .

h h Vide Aug. Ser. 231. de tēp . Basil hom. in Ebr , & Ludovici Cresollii Mystagogum . lib 4. ca. 29. sect. 5 pag. 2005. 2006. Let our good fellows that are ever tasting of the Cup , remember Dan. 5.2.5 . whilst Belshazzar tasted the wine , fingers were seen writing on the wall , Mene , Mene , Tekel , Vpharsin , i.e. Thou art weighed as in a ballance , and thy kingdome is taken from thee . And that very night was the sot slain . God scores up every superfluous glasse that goes down thy throat , and the same night thou mayst be sent to hell to beg for one drop to coole the tip of thy tongue .

Some will say , they drink but a little , Object . &c.

But to sit and sip , Sol. or but to taste the cup with Drunkards , is unlawfull . i i Vide Harris . in Isai. 5.11 . Prima cratera ad sitim pertinet , 2a ad hilaritatem , 3a ad voluptatē , & 4a ad insaniam . For loving to eat and drink between meales at unseasonable times , is made a sinne of those Princes , Ecclesiastes 10.17 . Drinking is made one of the lusts of the Gentiles , as well as drunkennesse , and hee is accursed that eats and drinkes with the drunken in Matth. 24.49 , viz. Such as sit by them , and sip with them , and but kisse the cup ; For this consents unto their sinne , and countenances their villanies , when you should reprove them , and complain of them . See 2 Par. 20.37 .

Next , you that taste of those stoln waters ( for so k k Ioh: Downam treats of it , and Preston on Col. 3.5 . uncleannesse is called ) remember Whoremongers and Adulterers God will judge . Heb. 13.4 . Nay , he plagues them here spiritually , Prov. 2.19 . and outwardly , Prov. 6.16.33 . And their bones shall be filled with the sins of their youth . Some cry , Causê si non castè , but God that is their Judge , sees them .

l l See the Casuists of Restitution . You that by oppression taste of unrighteous gain , remember God will plead the cause of the poore , whose faces you grinde , and that your monies so gotten , shall perish with you , Prov. 14.31 .

You that taste the sweet Name of God often in your mouthes , but 't is by lewd and customary m m See Lombard , lib. 3. Jo. Downam , and Walter Powel against Swearing . swearing and cursing , know the Lord will not hold you guiltlesse that dare take his Name in vaine . Surely your tongues are set on fire of Hell . This of all other sins the most unprofitable , all Religions condemne it , and therefore such shall be damned with a witnesse , and then they 'l have their fill of cursing and blaspheming to eternity .

You likewise that unpreparedly taste the sacramentall Elements , n n See William Fenner of this sinne . know 't is ill playing with edg'd tooles : the Devill rides astride the bit of bread down your throats , and you eat and drink your damnation , not tasting nor discerning the Lords Body , 1 Cor. 11.27.29 .

And so of all other sins , you cannot taste the sin and escape the smart .

4. And lastly , terror to such as hinder others from tasting how good the Lord is . And as some in a way of superstition speak of Gods creatures : so others in a way of prophanesse speak of Gods wayes , Touch not , taste not , handle not , Col. 2.21 . Have not thou to doe with precise ones and wayes , let Ministers lungs saile in exhortation , and their eyes in expectation , but taste not , if you love your peace , purse , or pleasure .

Thus as Herod endeavoured to kill the Babe Christ ; so these o o Lulla , an Hag that used to hurt little children , which made the nurses cry , Lulla abbi , now by contraction Lulla by . Lulla's watch to smother grace in the cradle ; they seek by all meanes to coole , ensnare , divert , and discourage such as begin to hanker after God , and cast a favourable eye on Religion , saying , Touch not , taste not , handle not such precise and factious doings : But the hottest place in hell is kept for such seducing discouragers . See what Christ saith , Matth. 23.13 . Woe unto you that shut up the Kingdome of heaven : for ye neither go in your selves , nor suffer others that are entring , to goe in . These are compared in a Latin p p Canis in praesept . Proverb , to a Dog in the Manger , that will not himselfe taste the hay , or provender , nor suffer the Cattell to come neere it , that have a mind to it , but lies snarling at them .

This is the lively picture of Seducers , and Discouragers ; they will not taste the goodnesse of God themselves , nor yet permit others to doe it . These are the Devils Factors , and he will pay them their wages .

Paul describing the Revelations of Christ to his soule , saith , and immediatly I conferred not with flesh and blood , Gal. 1.16 . that is , with carnall reason ( say some ) which is an evill counsellour for the soule , Rom. 8.7 . But I rather think , that by flesh and blood is meant evill men , as divers q q Martin Luber and Perkins on the place . Expofitors conclude . So then in that nick of time , when he began to taste God in converting love , he would not consult with such at Damascus as might rather hinder then forward him in the worke : For this doe all wicked men lest the goodnesse of others should discover or molest their wickenesse .

2. Vse . To inform us in the true reason of all that rage and fury , Vse . 2 that boyles up in the spirits of men and women against God and his wayes , They r r Scientia non habet inimicum praeter ignorantem . speak evill of things they know not , nor ever tasted , Jude 10. This made them crucifie Christ , Acts 3.17 . They are sortishly ignorant of that reall worth and sweetnesse that is in God and Religion , and he●ce comes all their rage and foame against such things . If men that are now as furious as Lyons and Tygers , did but make triall of holinesse , and understand things aright , they 'd be as tame as lambs , as Isai. 11.6 . When Christ offers to wash men from their sinnes , they cry out with Peter , Thou shalt never wash my feet : but when they begin to see his love , and taste his goodnesse , then , Lord , not my feet onely , but my hands and my head , Joh. 13.9 . In a word , men are not so averse before tasting , as they are greedy afterwards .

3. Vse . Somwhat by way of triall and examination , Vse . 3 whether you have tasted divine goodnesse and sweetnesse , yea or no. The effects of this taste are three , Regeneration , Estimation , and Exultation .

1. Regeneration and vivification of the soule , and infusions of celestiall quicknings : This taste will frame thee to be a new creature , producing an unfained change in the heart , and bringing the spirit to a continuall care of pleasing God . Thus the word is called , the savour of life unto life , 2 Cor. 2.15 , 16. A man cannot taste God and remain in a dead condition . Some boast of Revelations , but have they a principle of life ? are they purged from their filth ? doe they walk close with God ?

2. Estimation of God above all earthly thing , preferring celestiall before sublunary sweetnesse : All will be counted dirt and dung to Christ , Phil. 3.8 . or as some render it , dogs meat to Christ , viz. course and contemptible food after such junkets . The soule will esteeme Christ , as the people did David more worth then s s 2 Sam. 18.3 . ten thousand , or as t t Ruth 4.15 . Naomi did Ruth , better then seven sons . u u Acts & Monuments . None but Christ , none but Christ , said Lambert lifting up such hands as he had and his fingers ends flaming ; A good heart prizes God in Christ above all the world . For as the shining of the Sun drownes the Starres , so the unconceivable sweetnesse of Christ , turns other sweets ( which the soule admired before ) into w w As the Priests of Mercury eating their figgs and honey cryed out , Sweet is truth● ; so here , &c. bitternesse ; And if the soule meet with any sweetnesse , any content in earthly things , it still admires God , and cannot but infer , If the creature be so sweet , how sweet is the Creator ? If the viaticum be so pleasant in my journey , how glorious will the feast be at home ? Have you such thoughts of Christ ? You indeed have tasted the goodnesse of God .

3. x x Ab illis qui gustarūt , mirâ cum dulcedme percipitur vita nova . Mar. Luther . in 1 Pet. 2.3 . Exultation and delight , springing from the love of complacency ( as the schools call it ) when the soule is lost in a desired labyrinth of spirituall enjoyments , and the longings of the soule are shuffled with the breathings of the Spirit ; When the soule doth acquiesce , repose , feast and solace it self in the sweet fruition of Christ , in whom fullnesse dwells , and all that the sinner desires now is , that he may be able to y y Beatitudo hominis est gustus bonitatis Dei . Scultetus . Id. Typ . Psal. 3 Pag. 272. manage his joyes , and that his heart may not be too little for his comfort , and so breake with the longing it hath after God , but that it may be content to live a while in banishment , and wait with patience till the marriage day in heaven . Oh here 's a soule that is crowded with glorious thoughts of Christ , and many times knows not whether it be in the body , or out of the body . Psal. 36.8 . They shall be satisfied with the fatnesse of his house , and in thy light shall they see light . This tasting is an earnest of heaven , and the first fruits of z z Bona conscientia maximū semper praestat solatium ; Euthym . 'T is a continuall feast . glory , and therefore well may such sing and leap for joy , and then say , Returne to your rest , for the Lord bath dealt bountifully with you , Psal. 116.7 . scil. They joyfully take their a a Gustus doni coelestis totum hominem refocillat . Christo . Hosman in Heb. 6.4 . recumbency in the bosome of Christ . Were you ever acquainted with these joyes ( for no Christian hath them continually ) and hath the God of hope fill'd you with joy and peace in beleeving , thou hast tasted how good , how sweet the Lord is . Heare what b b Acts & Monu . fol. 1361. Lawrence Saunders the Martyr said unto his wife before his death . Deare wife , riches I have none to leave behinde wherewith to endow you after the worldly manner , but that treasure of tasting how sweet Christ is to hungry consciences , ( whereof I thank my Christ , I doe feele part , and would feele more ) loe that I bequeath unto you , and to the rest of my beloved in Christ , to retain the same in sense of heart alwayes : Pray , pray . I am merry , and I trust I shall be , maugre the teeth of all the devills in hell , and so I resign me to my Christ , in whom I know I shall be strong as he seeth needfull .

A diversion to mourners , close-mourners for the withdrawings of Christ . Droop not disconsolate soules , you that with Mary seek Christ sorrowing , you 'l find him in the Temple ; Attend the meanes , live upon a promise , call to minde your former experiences . And c c Mulier foetū conceptum non semper molitā tem sent●t , u●i tamen s●mei & iterum se●sit praegnantem s●●ss● non ambigi● . Spin. de Instit. Christi . as women reckon from the first stirring of some weeks they feel not motion ; so doe you ; did you ever feel any spirituall motions within , any holy desires and pantings after God , any joy and delight in him , doubt not but Christ is formed in you the hope of glory . Christ sometimes in the soule , as the soule in the body of him that is asleep , which lies as a senslesse & helplesse lump , yet still the soule is there . d d Diu desiderata du●●●us obtinentur , ci●● data vil●s●umt . Aug. de verb. Dom. 5. Christ withdraws his presence , that thou m●ist prize it , and the longer he stayes , the ●weeter will his discovery and returne be at ●ast . Be not therefore like the Panther , that lets ●oe that which he gets not at three jumpings , but rather like the e e Rot● ab und●●●j●cta 〈◊〉 ●●●●em revovi●●r . Sal. wheele in a. Water mill , the more violently 't is driven ●●ay , the more swiftly it turnes upon the streames . Give God no rest , till thou hast ●est in him ; and then 't is sufficient answer that thou hast a heart to continue praying . See what may be the cause of this distemper , and endeavour to lament and remove that , and again I say chew the cud of your former experiences , and with David remember the dayes of old , Ps. 143.5 . Ejaculatio . Thou hast formerly tasted communion with God , say , Lord if thou meanest to damne , wherefore didst thou shew me such things ? I am not able Lord to trace thy footsteps , or understand thy wayes . O shine upon my prooping graces that are ready to die . Return , O Lord , how long ? O put me into a condition of glorifying thee , and confirming others , 't is thou must speake peace , friends , Ministers , promises cannot doe it without thee . If thou art silent , who can comfort me , and if thou smilest what can disturb me ? Oh therefore passe before me in thy glory , and suffer me once more to taste thy loving kindnesse , so shall my heart dance for joy , and heaven shall ring of praises .

And having thus done , wait , wait I say on the Lord , admire the least dawnings of refreshing , and behold he that shall come , will come and not tarry one moment longer then to fit thee for his presence .

Well now suffer the word of Exhortation which I put to all of you , Vse . 4 and especially such as are in the state of nature . Oh taste and see that the Lord is good . Oh be perswaded in the bowells of Christ Jesus , to consider things well , and make tryall of God and his wayes . O taste divine goodnesse . You 'l never repent of it , but wish you had tasted sooner . The greater thy sinnes are , the more need to taste of mercy . Take some motives to the work .

1. If you taste other things bodily , Motive . 1 the pleasure is short and vanishing ; All the pleasures of this life are but for a moment ( even the twinkling of an eye to eternity ) but no pleasure so short as the f f Vide Clem. Alex. Paedag. lib. 2. & cap. 1. Aselli marini cor in ventre , so a gluttons heart , nay his God . Phil. 3.19 . is in his belly . Euseb. Nierembergius Hist. nat. lib. 1. & cap. 19. gluttons : And therefore that great Epicure Philoxenus wished at a feast , that he had a neck as long as a Crane , that so his meat might be longer in tasting and going downe . Nay , as the pleasure is short , so saciety breeds loth somnesse , and the most pleasant things become most g g Prometheus told Mercury that Sales in côvivio ad vitandā temulētiam & edacitatē were commendable . Lucian in Promet . Tom. 1. p. 166. When men are perswaded to intemperance , to feed & drink without feare , 't is inimica amicitia . August . ser. 231. de Temp. Epulis nostris intersit Christus . unpleasant . But now if once you taste divine goodnesse , it shall be a lasting pleasure , and thou shalt have the relish in thy soule as long as thou livest , to stay and comfort thee in desertions ; And the h h Be d●●●k with love , Cant. 5.1 . and the Spirit , Eph. 5.18 . more you feed upon Christ , the more appetite and desire wilt thou have after him . The soule can never loath this Manna , nor nauseate divine i i Magnum enim d●s●rim●● inter delicias corporis & cordis . Greg. in Evang. Domin . 2. 〈◊〉 . sweetnesse .

2. God invites and allures you to taste him , Motive . 2d it shall be no presumption , Isa. 55.1 , 2. Ho , every one that thirsteth , come buy and eate wine and milke , and let your soule delight in fatnesse . And Rev. 22.17 . Let whosoever will come and take of the waters of life freely . Christ would willingly have sinners taste of his love , and smell to every flower in his bosome ; he stretches out his armes all the day long , and would sain gather you into his embrace● .

3. Kings have their tasters , Motive . 3d and so have you , as k k Potionē prius bibit Medicus , nè bibere timeret aegrotus . August . in Psal. 98. Physitians taste the cordialls , so wee desire to be examples , and goe before you in holinesse , to demonstrate there 's no danger , nor ill taste in the wayes of God . We beleeve and therefore we speake ; and as St Paul saith , we should be able to comfort others with the same comforts , wherewith we are comforted of God , 2 Cor. 1.14 . Wee should be loth to enjoyne you any thing but what we endeavour to practice our selves , l l Plus Plato ex moribus quam ex verbis Socrates traxit . So Seneca . Epist. 60. and indeed there is no such way to prevaile with others to taste divine goodnesse , as by falling to our selves .

4. Consider what the damned would give that they might be capable of tasting divine goodnesse ; Motive . 4 if Judas had a thousand worlds , and they would be taken , he would part with them all for one houre of the day of grace , to get a taste of mercy ; Dives ( in the Parable ) begs but in vaine m m Illic impii miseriae suae sensu dire torquentur solatium aliquod cupiunt non habent Calvin . in Luc. 16.23 . for a drop or two of water to coole his mouth . He desires not to tast the water of life , but a drop of common water that runs downe in torrents among us . But God will not let the damned taste so much of his goodnesse as that comes to , who yet in this life are woed to taste of the richest nectar , and they will not . Now therefore turne not from his sacred breathings , but know the things belong to your peace , & seek the Lord whilst he may be found , before the day of grace be finisht , for then though all the glorious Saints and Angels of heaven should downe upon their knees and beg for one smile upon you , for one drop of mercy , God would turne away from them , and sweare you should never enter into his n n Luke 13.24 . rest , never be offered to taste his goodnesse any more ; Then may you have wishings and wouldings to return , but all your faint purposes o o Hos. 6.4 . shall vanish as the early dew before the Sun . God will harden their hearts as he did the heart of Pharaoh , that they shall not let their fins goe . Now therefore lay hold on the golden seasons and opportunities of grace .

5. And lastly , Motive . 5 p p Of the passion , Vide Lombard . lib. 3. Joannē Docaeum , Bishop Bilson , Henry Jacob , and Mr Herle . Christ tasted gall for thee , Mat. 27.34 . that thou mayst taste Ambrosia for him . He tasted death for thee , Heb. 2.9 . that thou mightest taste life for him , and drinke of those heavenly Nepenthes , that Ocean of pleasure , Psal. 16. He sweat and fainted in his agonies , that he might stay the with flagons , and comfort thee with apples . He fasted fortie dayes , that thou mightest be feasted to eternitie . He wore a crowne of thorns , that thou maist weare a crowne of glory . He suffered among base evill doers , that thou maist be blessed among those sweet companions in heaven : In a word , he endured the sorest paines , that thou maist enjoy the greatest pleasures . O therefore deceive not his expectation , but let him see the travell of his soule , and be satisfied , Isa. 57.11 . 'T is sad when Christ shall complain , as Isa. 49.4 , 5 , 6 verses . q q 1 Cor. 1.17 . O make not his death to be of none effect to you , forbeare to fetch any more sighs from that heart that is so full of love to you , and now at length be perswaded to give up your selves to Christ , to taste and see how good the Lord is .

The next poynt is , that

There is but a taste of God here

Tasting is no more then tasting a little of a thing , Doct. 3d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3.8 . p. 28. 1 Sam. 14.29 . not full satisfaction . But now to lav you down the Quod sit , and Cur sit , and Quid inde . That it is so , why it is so , and what will follow by way of improvement .

1. For the Quod sit , That this is so , 1. Quod sit . I shall prove it by Scripture and Arguments drawn out of the Word .

1. By plain Scripture , 1 Pet. 2.2 , 3. As new borne babes desire the sincere milke of the Word that yee may grow thereby , if so be you have h h Monemur verbo gustandi nos in hac vitâ illam bonitatē Dei experiri tantum ex parte , gustus quidem nobis praebetur non plena fruitio . Hen. Mollerus in Psal. 34.6 . Pag. 275. tasted that the Lord is gracious , q. d. If you have tasted a little of God , desire to suck more sweetnesse from the promises , and labour to grow in grace , so that here we live in a tasting , desiring , and growing condition .

2. By arguments drawn out of the Word , which are two especially .

1. Arg. The makings forth of God are not perfect in this Administration . Argu. 1 i i Exod. 13.21 . As a 14 Saints blackest night here hath a pillar of fire , so his brightest day hath a pillar of cloud . The Lord gives out but a little of himselfe now , in comparison of what he means to doe hereafter . These are part of his wayes ( saith Job ) but how little a portion is heard of him ? Job 26. ult. All that we have and do from him is imperfect . So 1 Cor. 13.12 . Wee k k Chytraeus said , my greatest knowledg is to know that . I know nothing , and even in the Scriptures , said Austin , which are my chiefe study and trade of life . Multa plura nescio quam scio . August . Epist. 119. cap. 21. know but in part , and wee prophesie in part , but when that which is perfect is come , then that which is in part shall he done away ( at the 9 and 10. verses . ) Then at the 12. verse . Now wee see through a glasse darkly , but then face to face . Now I know in part , but then I shall know him even as also I am knowne . Here we doe but get a taste of divine sweetnesse , we cannot reach unto the thousandth part of the joyes of Gods presence and favour ; nay , we come so farre short of them , that we cannot conceive them , 1 Cor. 2.9 . l l Exod. 33.23 . i. e. Aliquam gloriae m●ae imperfectam imaginem . Junius in locum . God shews us but his back parts , he keeps the best wine till last , as Christ did at the wedding . The best of Christ is behinde , as the sweetest hony lies in the bottome . God workes not as naturall Agents , that cannot suspend their power , but work to the utmost , as fire in burning , &c. but he lets out himselfe by degrees , and he workes as pleases him .

We m m Of this subject vide J. Gerhard . locorum theolog . tom. 4. de bonis operibus , sect. 3. & pag. 59. are not capable of much here , Arg. 2 we can but taste : The heart is like a viall glasse with a very small neck , and will not fill on a sudden , though it lye in the Sea where all fulnesse is . Grace that bubbles into the heart by degrees , as fast as sinne goes out , that comes in , guttatim , drop by drop . He that thinks he hath no sinne , deceives himselfe , and makes God a lyar . There 's many reliques of corruption in the best heart , which hinder the workings of grace . n n Ad divinae legis obedient●am fert spiritus , caro in contrariam partem retrahit ut homo guodammodo duplex est . Calv. There 's a perpetuall combat between the Flesh and the Spirit , so as one weakens and hinders the other . See Rom. 7.23 . and Gal. 5.17 . The workings of our fleshly principle hinders us from or in wel-doing , that either we shall neglect it quite , or performe it amisse . Besides this , there are innumerable with-drawing insinuations from the Tempter , and encumbrances from the world , and the cares and businesse of this life ; all which doe hinder the reception of much grace , and will see wee shall but taste God in this life .

2. Cur sit ? 1. Why a tast ? Thus farre of the Quod sit . Now secondly , which Janus-like hath two faces : For wee must shew you , why the Lord gives us a taste , and then , why but a taste of his goodnesse in this life .

First , let us examine the Reasons why the Lord will give his people a taste of his goodnesse . Why , seeing every one hath his hell , the godly here , and the damned to eternity ; yet it is not perfect hell with beleevers here , as it is with reprobates in hell fire .

The Reasons are foure .

Reason . 1 1. Because the wicked have not perfect heaven here . True , they are the worlds darlings , they swim in pleasure , and crown themselves with Rose-buds , but they feel at some times a secret griping of o o Nihil est miserius quam animus hominis conscius . Plaut. conscience , the terror● of the law as so many flashes of hell fire , astonish them , and they are often laid upon the Rack of an accusing clamorous conscience , which is a taste of infernall torments ; and therefore 't is but equall the Saints now in their hell , should have some tastes of God , and the powers of the world to come .

Reason . 2 2. God knowes not how to conceale his love from them in this life , as Joseph had much adoe to keep a grave countenance , and conceale himselfe from his brethren , Genes. 42.7.24 . and 45. 1. v. to 15. v. His love at the length brake out into teares and kisses . So it is here ; God knowes not how to conceale his love from the elect , but it must break forth in this life . He is the God of peace , and delights to speak peace to beleevers . p p Dr. Homes on Isai. 55.9 . pag. 12. His thoughts of grace and favour● , spring meerly from the sweet and un●●●●able excellency of his nature , which m●●● 〈◊〉 ●ver hammering and contrivi●● 〈◊〉 ●or his people , as you see Jerem. 29●●● . I● God takes a great deale of pleasure in thinking , then much more in acting for us . See Deuter. 30.9 . Mich. 7.18 .

Reason . 3 3. To stay us with his love , and tastes of his goodnesse , and so keep us from despaire . If there were nothing of God to be tasted here , wee should quickly tire and faint , retire and fall in our journey to heaven . The Lord sees that we have need of refreshment , and strength , and comfort from him ; q q Psa. 103.14 . He remembers that wee are but dust , he r r Rev. 2.2.19 . knowes our frame , our labour , our patience , our tentations , and he would not have us pine and sink , and give up heaven for lost , and therefore he gives us tastes of his goodnesse to s s Psa● . 125.3.5 encourage us , and keep us from sin ; & the taste we have here of God , will doe it : For it is the earnest of the Spirit , and our sealing up unto the day of redemption ; and Faith is the evidence of things not seene ; and the least glimpse of Christ , and Heaven , will doe much , Heb. 11.26 .

4. And lastly , Reas. 4 to make us lights in the world , to honour him , allure others to tast with us , or stop their mouthes and t t Hoc non aliter intelligendum quam quod fides Apostolorum Israelitis sit ademptura omnem excusationem . Alioqui Christus solus in judicio sedebit jud●x . Musculus in Mat. 19.28 . condemne them for not tasting , when pleading impossibility , God will shew them men and women of their time , estates , parts and callings , that were religious , and shined forth in the midst of a crooked and perverse generation . See Matth. 12.41.42 . We read that the Saints shall judge the world , 1 Cor. 6.2 . and Matth. 19.28 . This I conceive will be done two wayes .

1. By their consent unto and applause of Christs judgement , saying , Hallelujah , Honour and power be to the Lord , for true and righteous are his judgements . Rev. 19.1 , 2.

2. By their u u Erunt tanquam assessores , & judicabunt mundum pietate , fi●● , & integritate , Calv. in 1 Cor. 6.2 . holy lives and good examples , as Ambrose speakes ; Their zeale shall judge the worlds coldnesse , their piety the worlds prophanesse , their prizing and embracing Christ , the worlds rejection and shamefull neglect of Christ . In a word , their tasting Divine sweetnesse , the worlds disrelishing the wayes of holiness● .

2ly , Why but a taste ? Thus you see why the Saints have here a taste of Gods goodnesse : Next we must shew you why they have no more then a taste here ? Seeing we might think sure it would be better for us , and God would have more glory , if we were wholly purged from sin , and grace were perfected in us in this world , &c.

The Reasons why God , notwithstanding , gives us but a taste of himselfe , and his grace and goodnesse , are foure .

1. To manifest his power and wisdome in our preservation and perseverance in the strength of that tasting : Reas. 1 He makes us live and thrive with a small taste of his goodnesse , and keeps a little spark of grace alive in the midst of the rowling waves of corruption .

w w Vide Lockyer his usefull instructions on Col. 1.11 . Hereby the mighty power of God is displayed : You are strengthened with all might ( saith the Apostle ) according to his glorious power . 'T is glorious power indeed , that can keep grace alive in such naughty hearts as we beare about us .

Moreover , the Wisdome of God is seen , by turning poyson into food : For their very falls and failings x x Rom. 8.28 . better them , and all things work for their good . And hereby the Devill is the more confounded , when he sees , that for a taste of Gods goodnesse , we disrelish glutting our selves with his follies , and the pleasures of sinne . A Father saith well , The teares of true penitents doe more scortch the Devils , then all the flames of hell : For hereby all their hopes are blasted , and the great underminer countermined and blown up .

2. That we might not be puffed up , Reas. 2 and to keep us vigilant and humble , and in continuall dependance upon him , that wee may seek for supplies from heaven to recrute our graces , and strengthen the things that are ready to dye , that so that which is y y 1 Thess. 3.10 Rom. 11.20 . lacking in our Faith and other Graces , may be filled up . Be not high minded , but feare . God resists the proud , but gives more grace to the humble . The survey of our imperfections should make us humble , as the Peacock looking on his black feet , le ts fall his plumes : and then humility gets larger and further tastes of God , as the silver deawes flow from the mountaines to the lowest vallies : The z z Deus non infundit oleum misericordiae , n●si in vas contritum . Bern. high and lofty one will dwell in a broken heart .

3. To we●ne us from the world , Reas. 3 and mind us , this is not our home , and make us long for our dissolution . If the Saints should have a fulnesse of grace , and outward things in this life , they would cry , Bonum est esse hic , It a a Mat. 17.14 . is good for us to be here . Come , let us build Tabernacles , &c. Now therefore God would give us but a bait , but a taste here in our pilgrimage , that our hearts may not bee glewed to the world , and take up our rest here , but that we may long for clearer b b Ibi non gustabūt quam suavis est Dominus , sed implebuntur & satiabuntur dulcedine mirifica , Cyprian . Serm de Christi ascens . visions , and fuller enjoyments of God , when we shall be filled with all the fulnesse of God . scil. with Christs diffusive fulnesse , & the influences of his grace , and the rayes of his glory . Oh this makes a Saint say with David , My soule breakes for the longing it hath after thee ; with the Spouse , Make haste my beloved , c c Cant. 8.14 . as the swift Roe on the mountaines of Spices ; with Paul , I desire to be d d Heathens that knew not Christ , have had strong grounds of comfort against the fear of death . Tull. in Tusc. & Seneca passim in Epistolis . Couradus Vorstius . Com. in Phil. 1.23 . Vide introductionem Lypsii in Stoicam Philos●p●iam . dissolved , and be with Christ ; and with John , O come Lord Jesu , come quickly . When the childe hath tasted of the breast , it thirsts with most greedinesse to be filled ; and when the soule hath got a taste , a glympse of God , it longs to be satisfied , to smell to every flower in Christs bosome , to view God face to face , when sorrow shall take wings and flye away , when corruption and temptation shall bee no more , but Grace shall be swallowed up of Glory , and you shal shine as the Sun in the Firmament .

Truly , my brethren , the manner of Gods dispensation here , which you see is but in tastes of his goodnesse , must needs raise up in beleevers , continuall breathings , and thirstings , and inflamed desires , after God .

Alexander the Great sailing in a boysterous Sea , discovered before the rest of his companions , the happy land of Arabia , by the smell of those sweet odors which the winde conveyed to him ; whereupon himselfe and his fellow-souldiers took encouragement , and knew they had not farre to goe . What is grace but a smell of heaven before-hand , to encourage poor sinners sailing in this Aegean Sea to glory ? how should this make us long to land there , and kisse the ground of our native Countrey , which is heaven ?

And then ,

4. And lastly , Reas. 4 this will sweeten heaven to those that taste here . A haven is most welcome after a storme , a palace is most glorious to him that comes out of a dungeon , a feast to the hungry is most welcome , and robes to the naked ; our fears , our sweat , e e Afflictiones sunt tanquam grata condimenta quibus desideria nostra incenduntur , & promissiones divinae redduntur dulci●●s . Basil . our combat here , will exceedingly sweeten and as foyles set of our rest , our joy , our crowne there . Who ( think you ) will most admire heaven , the Angels that have been there from the beginning , or forlorn captives and poore pilgrimes , that come in a manner out of hell into heaven ? Christ and heaven shall be admired in all them that f f 2 Thess 1.10 . beleeve , &c.

For these Reasons we may guesse ( positively we know not ) why God will give us but a taste of his goodnesse here : g g Rom. 11.33 . Indeed his wayes are past finding out ; these are but conjectures . Well , the Reasons of these things shall bee fully cleared up to you in the clouds , when all the workings of God which you see now peece-meale , shall bee laid in a frame together , and you shall all be forc'd to fall down and cry , h h Rev. 4.8.11 . Holy , Holy , Holy : Thou art just and righteous in all thy dealings with the children of men . Great is thy wisdom , and thou doest what thou pleasest , and when .

I come now to the improvement of the poynt . 3ly Qui●

And first , this meets with the wild fancies of some that dream of a fulnesse and perfection here , and stick not to call themselves Perfectionists , whereas you see we do but taste God here , and to be kindly sensible of our imperfections , is the highest pitch of perfection attainable in this life , as Hierome i i Haec hominibus sola perfectio si imperfectos se esse noverint . Hieron . lib. ● . adversus Pelag. speaks .

But let us heare their Arguments .

First , how often say they , is it said , beleevers are filled in this life ? Ob. 1 Open your mouthes wide ( saith God ) and I will fill them with good things . See Luke 1.53 Romans 15.13 . Ephefians 5.18 . Now is tasting a little of God , and being fille with his goodnesse , all one ? I answer .

First , the Saints are said to be filled in this life , Sol. 1 because they receive according to their present capacity ( you may suppose a glasse to be so small that a drop will fill it ) we are straitned in our bowels , 2 Cor. 6.12 . and are of slender and shallow capacities in the things of heaven , and so a small drop of grace fills us , and yet 't is but a taste , for our hearts are widened and enlarged to take in much more above .

2. We may be said to be filled , because every faculty hath divine infusions by that taste . See 1 Thess. 5.23 .

3. The soul hath more reall satisfaction by that taste , then all the worlds abundance . When the belly is filled with the hidden treasure of the earth , the heart may still be void of contentment , Ecclesiast. 1.2 . But the least taste of GOD fills and refreshes , and delights the Soule . Psalm 116.7 .

2. Ob. You read often of the Saints perfection here , Ob. 2 as Genes. 17.1 . Walk before me and bee perfect . So Matth. 5.48 . Philip. 3.15 .

There is a perfection in substance , or parts , Sol. and there is a perfection in measure or degrees . The first Saints attaine in this life , they have sincerity and grace in all parts and faculties ( as you heard ) and they have respect unto all Gods commands , as David and Paul ( see Luke 1.6 . ) k k Ex quo factum est , virtutem quae nunc est in homine justo , perfectam hactenus nominari , ut ad ejus perfectionem pertineat , etiam ipsius imperfectionis & in veritate cognitio , & in humilitate confessio . Aug. lib. 3. contra duas Epistolas Pelag. cap. 7. they are deeply sensible of their imperfections , & mourn for their failings , they have the foundation and seeds of perfection , but for perfection in measure or degrees , that is in heaven .

3. Ob. But he that is born of God sinneth not . Ob. 3 1 John 3.9 . therefore what should hinder perfection of grace within ? True ,

Such an one sinneth not willingly , customarily , impenitently : Sinne is a burthen to him , and he makes not a trade of sinne . But if men will say they have no sinne , conscience will accuse them , and experience will judge them for making God a lyar , who saith , In many things we sin all . l l William Pemble of Justification , sect. 3. cap. 1. pag. 181. Where is that man , or how is he named , that can say he finds no rebellion nor distemper in his affections , nor disorder in any motion of the soule , all within is sweetly tuned to obedience , without jarre or discord from corruption ? &c. Certainly Pauls confession will make such ashamed , m m Rom. 7.21 . and 24. when I would d ee well , evill is present with me . O who shall deliver me from this body of death !

4. Ob. All the workes of God are perfect , Ob. 4 Deut. 32.4 . But grace is the work of God , Phil. 2.13 . Ergo grace is perfect .

Works that are meerely works of God which he works by himselfe , Sol are all perfect , but grace though it be a work of God is wrought in and by us . Grace hath its beginning in the minde and will of man , and hence it is defiled , as water pure in the fountain is defiled when it passes through a muddy channell .

Now that beleevers are n n Nolite cogitare invitum trahi , trahitur animus & amore . August . tract. 26. in Johan . coworkers with God after the first act of conversion ( wherein I confesse they are meerly passive ) to me is evident from that place , Cant. 1.4 . Draw me and we will run after thee . 'T is not draw me and we will be o o Inclinādo voluntatem , non intrudendo potestatem . dragged after thee , but we will run after thee . So Acts 26.19 . Paul saith when the Lord had once toucht his heart , he was not disobedient to the heavenly vision : So that Acti agimus , p p Though his effectuall working is irresistible , yet 't is done leni spiritu non dura m●nu , rather by sweet influence then extream violence . God melts our wills and makes us active in the working out of our own salvation with feare and trembling . Libertines teach otherwise , viz. that the holy Ghost dwells in the Saints in proper person , and there doth formally beleeve , pray , love , repent , we being alwayes meere patients in minde , will , affections and memory , &c. But we say he dwels in us by spirituall gifts and graces , created in us to act with the vitall influence of our understanding , will , and affections , for we are not meere blocks after conversion , but are q q Eph. 2.1 . alive unto God in Christ . Wee are not the meere shops of the Spirit in which hee works , for this would make our failings the Spirits , 't would nourish all lazinesse , and security in us ; and , in a word , include this blasphemy that wee are Christed and Godded with Christ ; But on the other side Gods working in , with , and by us , layes the true ground and guilt of all our graces , imperfections and defilements , at our own doores .

Lastly , They object yet farther and say , Object . 5 Christ bids us pray that Gods will may be done on earth as in heaven , and he did not teach us to pray for impossibilities Ergo.

I answer , Sol. We r r Sufficit hoc voto testari nobis odio ac tristitiae esse quicquid Dei voluntati adversum cernimus , extinctumque cupere , &c. Calv. in Mat. 6.10 . pray not that we may be equall to the Saints and Angels above , but that wee may write after so faire a copie , imitate them more and more , still striving to be and doe like them , though the most wee can reach unto is to make some broken and imperfect eccho's to those Hallelujahs .

So then when we pray we may do Gods will on earth as 't is in heaven , the meaning is that we may strive to doe their worke in their manner , and that wee may come as neere them as we can s s In arduis voluisse sat est . ; It argues not equalitie or perfection of grace here .

2. Is it so that beleevers can get but a taste of God and his goodnesse here , and that the full meales be above , then let us learn t t Col. 3.3 , 4. Tantum abest ut nunc appareat carnis oculis , ut contrà nihil sit Christianè viventibus calamitosius . Beza . how to judge of Christians , not by what they are and receive , but shortly shall be and have . Indeed at present they are in a low condition , loaded with many burthens , slighted and despised in the world , so that if beleevers had their portion here , they would seem to be of all men most miserable u u Apoc. 3.17 . 2 Tim. 3.12 . Psal. 44.23 . Rom. 8.36 . , 1 Cor. 15.19 . But remember worldlings our life is hid with Christ in God w w As the pearl is hid till the shell is broken . , and it doth not yet appeare what we shall be x x Ac si diceret quamvis mundus noncognoscat vos , tamen in hac carne in hoc mortali cor pore filii Dei sumus per fidem , nec moramur mundi judicia , nec propterea promissio Dei & fides evertūtur . Non fallimus etiam si simus expositi omnibus ferè mundi & Satanae jaculis ; longè certiora sunt quae Deus promittit quam ca quae nostrâ ratione aut sēsu metiri vel comprehendere possumus . Tho. Naogeorgus in 1 Johan. 3.2 . , 1 Joh. 3.2 . We have somewhat in possession , but more in reversion . We are yet in our minority , in our pilgrimage , in our travelling cloths ( as it were ) but the whole world shall stand amazed at the light of a glorified Saint , shining with divine lustre , and enriched with a royall diadem , 2 Thes. 1.10 . Then Christ shall be glorified in his Saints , and admired in all them that beleeve . scil. When the world shall see beleevers that here are despised and accounted the off-scourings of all things , then shining forth as starres , Dan. 12.3 . nay , as the Sun , Mat. 13.43 . nay , as Christ himselfe , their bodies being new moulded & fashioned like unto his glorious body : Then shall all the wicked of the world see their folly and madnesse in despising such , and gnaw their tongues for anguish , envy , and vexation of heart . Hearken profane ones , t will be your wisdome to admire them now , and so look into their wayes , and be like unto them , for all your wondring and admiration then shall doe you no good , as is evident from Mat. 25.8 , 9 , 11 , 12. For you shall be hurried from the Lord , and the glory of his power , and never see God nor Saint more ; consider this you that forget God , and slight the godly , least , &c.

Next , Vse . 3 here 's comfort for weak Christians , that are y y Vide Doctor Sibbs broken reed & smoking flax ; and that excellent piece of Jos. Symonds , The case and cure of deserted soules . ever mourning and complaining , and so exceedingly discouraged and dis-heartened at the sight of their many faylings and infirmities , and ready to sit down in despair and give up all for lost . Hearken dejected soules , open your sluces , and let in refreshing streames of consolation .

Know and consider in the first place . We can get but a taste of God in this life , there is no perfection under the Sun . Will you be angry at his wayes of dispensation ? are you wiser then God ? And may not he doe as he pleaseth ? Oh therefore z z Psal. 27.14 . waite , wait I say on the Lord , live more upon Christ and lesse upon your own actings and incomes , which are not onely small , but uncertain in this life , ebbing and flowing with the Sea ; But Christ hath a a a Colos. 1.19 . dwelling fullnesse in him , and his fullnesse is yours .

Again , you have no reason to be discouraged at small beginnings ; True grace is very little at first , like a small b b Regnum Dei grano si●ap●s confor●ur , & Dommus cons●l ò regnum suum a tenuibus & contemptis principris auspicatur , ut insp●ratiprogressus ejus potenti●m melius illustrent . Martions Bucerus in Mat. 13.31 . mustard seed . Look on your selves as elected to be blamelesse and without spot ; Who is be that despiseth the day of small things ? Zech. 4.10 . Christ would not have us despise little things : A bonfire was but a sparke at first , the huge oak an akorn ; the glorious Angels disdain not attendance on little ones , little in their own eyes , & little in the eyes of the world : 'T is Christ that raiseth the worth of little and meane places and persons ; Bethleem the least , and yet not the least , the least in it selfe , but not the least in respect Christ was borne there ; Jesus Christ is formed in thy heart . The second Temple came short of the outward magnificence of the former , yet 't is said to be more glorious then the first , because Christ came into it c c 2 Cor. 6.16 . , and thou also art the Temple of the holy Ghost . The pupill of the eye is very little , yet seeth a great part of the heaven at once , though faith be no bigger then a mustard seed , yet 't is all eye to behold Christ . d d Fides licèt exigua et infi●ma accipit tamen quae largitur Deus haud secus ac puerulus parvulâ , vel scabiosà mendecus manus , ille panem , hic stipe porrectam accipit perindè c●si major aut sanior esset . Spin. de justitia Christi . 3.7 . Pearls & Diamonds , though little , are of much esteem , but nothing under heaven is of that worth and use as a little grace ; Oh therefore let not your spirits droop in despondency , though as yet you have got but a small taste of God . Once more ,

As you doe but taste the graces and consolations of God here , so nor afflictions and the bitter fruits of sin . 'T is said of beleevers , that e e Isa. 54.8 . God in a little wrath hides his face from them for a moment , God is not alwayes chiding , your good houres are many to your bad ; you doe but taste of afflictions and f f A maritudinē radicis dulcedo pomi cōpensat . Ita. &c. desertions , nay beleevers doe but taste of death it selfe , Mat. 16.28 . which is never spoken of the wicked , but onely the elect . They doe but taste death , but sip at this bitter cup : Passing the first death is but a taste of death , nay 't is a silver bridge to glory , and saith Cyprian , Cyprian . the midwife of immortality g g Mors aeterna vera mors est , hanc non videbunt . Martin . Bucerus . in Johan. 8.51 . . But they drink deep of that dismall cup , that carouse in it to eternity by partaking of the second death .

Lay these things together , you can but taste God here , the least taste is not to be despised , and you shall but taste of the bitter fruits of sin . O therefore complain not ; mourn not as men and women without hope , Rejoyce in the Lord , and again I say rejoyce .

Suffer then the word of Exhortation , Vse . 4 t is to two duties .

Labour for more of God in this life , rest not in this that you have grace in truth , neither thinke it enough that you have tasted divine goodnesse , let not this make you sloathfull and secure , that there is no perfection here ; for as there are degrees , and some taste more then h h Qui melior esse non cupit , nec est bonus , ubi incipis nolle fieri melior ibi desinis esse bonus . Bernard . in Epist. 91. Ideò deteriores sumus quia meliores esse debemus . Salvian . de Provid . lib. 4. others , so this is a sure signe thou hast no grace , that thinkest thou hast enough , and if thou cease to be better thou begin'st to decline ; for 't is the nature of true grace , like a spark to aspire towards its proper element , a Saint never leaves climing till he get above the clouds . See Phil. 3.12 , 13 i i Ingredi sine macula dicitur non qui jam perfectus est sed qui ad ipsam perfectionē irreprchensibiliter currit : Ingr●ssü quippe hoc iter nostrum quo tendimus ad perfectionē . Aug. lib. de perfec . justitiae . Not as though I had already attained , either were already perfect ( now mark what he inferreth ) but I follow after if I may apprehend that for which also I am apprehended of Christ Jesus : Brethren , I count not my selfe to have apprehended , but this one thing I doe , forgetting those things which are behinde , and reaching forth unto those things which are before , I presse forward to the mark . See the Apostle saith not , let us be carelesse and lazie , for we get but a small taste of God , wee cannot be perfect Saints , let us not therefore be righteous overmuch , and so more precise then wise , but eat , drinke , and be merry , &c. He doth not argue thus ; But the Saints have here but a little grace , therefore let us be vigilant , let us up and be doing , and get as much as we * * Finis appetitio non habet limites definitos . Arist. Pol. 1.6 . can , for surely some have lesse then others , more may be had , & the most we can get will be but enough , strive therefore to excell in grace , to get farther tafts of God , that so you may be exemplary and sit high in glory . Growth honours God much , Joh. 15.8 . It makes us stand fast in trialls , and endure the shock of a tentation , 2 Pet. 1.5.10 . Mat. 14.31 . It gives us the comfort of our graces in life and death , 2 Tim. 4.7 . and fits us for greater measures of glory . There are degrees , k k Non modo inter coelestia & terrestria discrimen est , sed ne coelestibus quidem omnibus aequalis est gloria . Calvin . , 1 Cor. 15.41 . and Mat. 10.41 , 42. And surely the more grace here , the more glory there , the better man hath undoubtedly the bigger mansion . And we may safely eye this in duty , Heb. 11.26 . Many Christians have been eminent in grace , we are encompassed with a cloud of witnesses , let 's be followers of them who through faith and patience inherited the promises . Either quit the name of Christians , or quit your selves like Christians ; the body must grow up to Christ in all things , that we may be conformable to our head , Eph. 4.15 , 16. Luke . 2.52 . Our head hath received all fullnesse to this end , Eph. 1. ult , Joh. 10.10 . Nay our growth makes up his fullnesse , even the fullnesse of Christ mysticall , though Christ personall be full without us , Eph. 4.13 . l l Vid. Mr Tho. Goodwin of growth . Nonnulli hoc ad quantitatem & aetatem corporum resurgentium in novissimo die retulerint , at apertis verbis loquitur Apostolus de doctrinâ quâ crescimus ad perfectionem cognitionis Christi , sivè quâ crescimus plenè in Christum , ut agnoscamus solum Christum nostram esse salutem . Philip. Melancthon . in Eph. 4.13 . The pitch of every Christians growth is called the stature of the fullnesse of Christ .

There is Plenitudo Partium & Graduum .

1. A fullnesse of parts , when no member is lacking , Joh. 6.39 .

2. Of degrees , when no measure of growth is wanting in every part ; Every member must grow according to its fit proportion . O therefore be not contented with a small taste of God , when larger tasts and portions of grace are to be had here , especially in these times of larger Gospel discoveries , and all plenty of meanes , Luke 12.48 . Finally , consider how you are affected in inferiour things , how men resolve to be rich , and so fall into many snares , and tentations . Will a competency , a taste of outward things content you , that yet perish in the using ? We never think our grounds , orchards , and gardens fruitfull enough : When wee come to a feast , wee thinke it not enough that we taste of any dainties , unlesse we are satisfied ; it should be thus in spiritualls ; Wicked men never think they have enough of sin : 'T is their character to grow m m 2 Tim. 3.13 . worse and worse , they drink deep of the cup of pleasure , they heap sin upon sin , till their iniquities reach up to heaven ; They draw the threds so big , so long , till they make cords of vanity , and then wreath and twist those cords , till they become n n Isa. 5.18 . cartropes of iniquity ; why so beleevers likewise must aym at a perfection , and goe on from o o 2 Cor. 3.18 . vertue to vertue , from glory to glory ; As the light that increaseth to the perfect day , Prov. 4.18 .

2. Is it so that the Saints have but a taste here in comparison of what they shall have hereafter , Oh then let beleevers be perswaded to be even weary & sick of this world , and say , Woe is us that we must live in the tents of Mesech . Our soules break with longing after God . O you children of promise , and heires of heaven , why desire some of you to p p Quid est diu vivere nisi diu tor queri . Aug. de temp. 113. live so long upon q q Et mundus carcer est , et cor pus carcer est . Aug. in Psal. 141. Mors est quae efficit ut nasci non sit supplicium . Seneca ad Marc. cap. 20. Prunum honū non nasci secūdū citius mori . It a Silenus apud Lact. Lactant. in Instit. li. 3. c. 18. earth , where you must drinke down continually the bitter potions of care and sorrow , and can get but now and then a taste of divine sweetnesse and joy ? Why love ye not the appearance of Christ ? Why long you not to enjoy and swim in those rivers of pleasure , where you may have your fill and will of God ? You may guesse at the joyes of heaven by those tasts of God and ravishings of spirit you have sometimes on earth ; Speak you joynt-heires with Christ , have you not sometimes in prayer & meditation , when your hearts are enlarged & your soules upon the wing , holy extasies and transportations of spirit , in so much that whether you are in the body or out of the body you cannot well tell ? Call in your sweet experiences and see if they will not witnesse to this truth , and have you not esteemed such a moment above all the world , what would you give to have more of them , and to have them more lasting ? Why now , my Brethren , if there be such unspeakable joy at tasting the sweetnesse of God for a little moment , how unconceivable will that happinesse be when you shall be filled with those joyes for evermore ? If our viaticum be so good , how great is that r r 2 Cor. 4.17 . The same word in the Hebrew signifieth glory and weight . Glory such a weight that if we were not upheld by the power of God , we could never beare it . Joy so big , that it cannot enter into us , 1 Cor. 2.9 . but wee must enter into it . Matth. 25.21 . John Trapp . Com. weight of glory which God hath prepared for them that feare him ? The Lord give you heaved hearts & winged affections in the consideration of these things . Amen .

4. Doct. They onely that taste can see how good the Lord is . They onely that taste communion with God , and have enjoyments of God in a holy life , are able rightly to see and discover and know his goodnesse . A good understanding have all they that doe his commandements , saith David , Psal. 111.10 . When God turnes men s s Acts 26.18 . from darknesse to light , hee turnes them likewise from the power of Satan unto God .

A man may seem to know much , and yet know nothing a right , no not the least or easiest principle of Religion , till this be done . 1 Corinth. 12.3 . No man can see nor say , that Jesus is the Lord , but by the holy Ghost .

They know nothing yet as they ought to know , and t t Eph. 4.21 . as the truth is in Jesus , till they have the Spirit , and by him have tasted how good the Lord is , till they have warm affections in heavenly things , and the bent and purpose of their hearts is to please God , and work by rule .

Let me lay down the grounds or arguments which will open and illustrate the truth .

1. True knowledge is not bare speculation , Arg. 1 't is heart-work as well as brain-work . See 2 Cor. 4.6 . God who commanded the light to shine out of darknesse , hath shined in our hearts , to u u Duplicem illuminationeus ponit , unam Evangelii , alteram arcanam quae fit in cordibus . Calv. give us the light of the knowledge of the glory of God , in the face of Jesus Christ . Where you see ,

1. That Jehovah is a very glorious Being , he is clothed with light as with a garment .

2. We are not able with w w Non nisi in Christi facie cognoscitur Deus qui viva est at que 〈◊〉 pressa ej●s mago . Col. 1.15 . Idem . comfort to behold this glory , but in the smiling face of Christ : God out of Christ a consuming fire .

3. Till God shine , we are not able to see him in Christ : the Gospel is a sealed book till he unclasp it by his Spirit .

4. Illumination of a darke soule is as great a wonder as the creation and illumination of the world . But then

5. And lastly , that which I quote the Text for , is this , That when God shines in upon men , he doth not onely shine into their heads to illuminate them , but into their hearts to affect and transform , and new x x Renovamur in imaginem Dei per cognitionem . Col. 3.10 . Idem . mould them . 'T is said , John 17.3 . This is life eternall to know Thee and Christ whom Thou hast sent . Gospel knowledge therefore is more then a Metaphysicall speculation and sticking in the notion ; for thousands with such kinde of knowledge perish : saving knowledge is a very glorious and comprehensive grace .

Again , Arg. 2 God is at once a Fountaine of Light and Life as the y y Semper in Sole sita est Rhodos , qui & calorem & colorem nobis impertit . Aeneas Sylv. y Talpis auscultationis gloria damnatur oculis . And usually , say the the Naturalists they that are excellent in one sense , are , def●cient in another . But in spirituals , he that hath life , hath all the senses in vigor . Sunne ( to which he is compared , Mal. 4.2 . ) that doth not onely enlighten but enliven and quicken us , Psal. 36.8.9 . They shall be satisfied with the fatnesse of thy House — With thee is the Fountaine of life , in thy light shall we see light . You see light and life come together . Now where there is life , there are all the spiritual senses , and the sweetnesse , that is the sense of Gods goodnesse will delight them all .

1. There 's smelling of his rich perfumes , as Psa. 45.8 . All thy garments smell of Myrrhe , Aloes and Cassia .

2. Touching the hem of Christs garment by faith , and kissing the sweet lips of Christ , Cant. 1.2 .

3. Hearing the pleasant voyce of Christ , with which the soule is so taken , that for joy it can speak but broken words , Cant. 2.8 . — The voyce of my beloved !

4. Tasting the Graces and Comforts of Christ , Cant. 2.3 . He is as the Apple tree among the trees of the wood , I sate under his shadow with great delight , and his fruit was sweet to my taste .

5. There 's seeing Christ ; a a Cant. 5.10 . & 16. His countenance is comely , saith the Spouse , He is the fairest of ten thousand , his cheeks as beds of spices , and his lips like Lillies . See Ephes. 1.18 .

To behold God in Christ , is a delightfull thing , a transforming sight , 2 Corinth. 3.18 .

Thus you see that God at the same time is a Fountain of Light and Life , and that where there is spirituall life , there are all the spirituall senses in the greatest vigor ; therefore they onely that can taste , can see and discover how good the Lord is .

Next , Arg. 3 Illumination is a fruit of Christs ascension and intercession ; for at his ascension he gave gifts unto men , and Christ prayes the Father to sanctifie us through his truth , Joh. 17.17 . b b Vide Aug. Marlorat . in locum . Therefore till we are sanctified by holy truths , and cast into their moulds , till wee have tastes of Gods goodnesse , we shall not see divine truths by the light of the Spirit , and by vertue of Christs intercession : for you see the truths which are of Christs purchasing of his Father , to be unvail'd unto us , they are renewing , inflaming , and sanctifying truths .

Again Christ ( as a Prophet ) teacheth onely his friends , Arg. 4 c c Christus ex inimicis fecit amicos quibus omnia patris mysteria areanaque aperit atque exponit , ut nihil ignorent earum rerum quas filios nosse oportet . Bullingerus in Joh. 15.15 . John 15.15 . I have called you friends , saith Christ , for all that I have heard of the Father , I have made knowne unto you , Christ doth freely unbosome himselfe to his friends , but he spake in parables to his Disciples , lest others should see with their eyes , heare with their eares , and should be enamoured with those mysteries , and Christ should heale them . A sad place , Mark 4 , 11.12 . No man can see and know the Father , but the Sonne , and he to whom the Sonne will reveale him , but the Sonne reveales him to none but his friends ; every one is not let in to see this sight , but the dore is shut against them . Now who are the friends of Christ , but such as feast with him , Cant. 5.1 . such as have bosome communion with Christ , and sweet embraces from him ? They that having tasted Divine sweetnesse strike an eternall league with God ? Now such onely shall be taught of Heaven ?

And so those that have a filiall feare of God , Arg. 5 are numbred among his Disciples , Psal. 25.12 . What man is he that feareth the Lord ? Him shall he teach in the way that he shall chuse . And at the 14. verse , The secret of the Lord is with them that feare him . He unlockes his Cabinet to such , and to these he shewes his rich jewels of truth . d d Justice may have the knee of feare , but onely mercy her heart . Now the originall of filiall feare is the taste of his goodnesse and sense of his love , when the soule being tempted to grieve him , saith , He is so great I dare not displease him , and so good I feare to forfeit him , how can I doe this wickednesse , and sin against my God , a God in covenant with me ? Get you hence , What have I to doe any more with Idols ? A man fears not to hazard the losse of that in which he never tasted any sweetnesse or goodnesse .

Once more ,

The promise of knowledge is made to such as obey God , Arg. 6 John 7.17 . e e Et nos componamus ad obsequendum Deo ; Id ubi factum fuerit , facilè quid verum quid falsum judicabimus . Brentius in Joh. 7.17 . If any man will doe his will , he shall know his doctrine . Now they onely doe the will of God that have tasted his goodnesse . Others may obey the lawes of men , or a clamorous conscience , not Gods will because it is his will , &c.

By all which you see , that they onely that taste , can see God and his goodnesse . Now to the improvement of this poynt . Vse . 1

1. This discovers the true reason of that smalnesse of knowledge , and that little insight into spirituall things , that is in the world , nay in so glorious a light as wee have . Would you know why many soules are so dark ? why men and women are ever f f 2 Tim. 3.7 . learning , and never able to come to the knowledge of the truth ? why they grope at noon day , and are to seek in the knowledge of the truth ? g g Non crimen Phoebus , noctua crimen habet . The fault is not in the word , but in themselves . The true reason is this , They endeavour not to get tastes of God , they work not by Rule , they walk not according to the light they have received , they are vain , loose , and earthly in their lives : This is the Reason why men heare Sermon after Sermon , and still are ignorant , h h Heb. 5.12 . why those that for the time ought to be teachers , want instructing in the very first principles of the Oracles of God , and are become such as have need of milke , and not of strong meat . They walk not as the Star-light of Nature , and the Moon-light of Reason doth direct them , nor as the Sun-light of Scripture and example doth require them : they never had any taste of God , any holy desires and endeavours to please God .

To mourn over those that are filled with choyce speculations , Vse . 2 and bright notions in Religion , and yet see not God nor his goodnesse at all , because they h h Non in verbis sed in factis res nostrae religionis consistunt . Just. Martyr . refuse to taste and try him and his wayes : They see truths , but not with a beleevers eyes , nor in his light . A painter admiring a Landskip very plain , yet of rare workmanship , and hearing a silly fellow i i Quanto plus & melius scis , tanto gravius inde judicaberis , nisi sanctius vixeris . Chrys. ask what worth hee saw in that poore piece , answered , Couldst thou see with my eyes , thou wouldst wish thy self all eye , and be ravished with it . And so , could carnally minded men but see truths with a beleevers eyes , and in Gods light , Oh how would they love Jesus Christ , and prize holinesse ? Well , these with all their knowledge are as tinkling Cymbals in the eares of God ; which make sorry musicke without any distinction of notes .

They say wee see , and therefore their sinne remaines : but John saith , they are downright lyars , 1 John 2.4 . He that saith , I know him , and keepes not his commandements , is a lyar , and the truth is not in him . He that saith , I k k One day God will require of men , non quid legerint , sed quid egerint , nec quid dixerint , sed quomodo vixerint . know God , and yet takes no delight nor joy in God , is the loudest lyar under heaven ; for he knowes not God at all as he ought to know him , and as the truth is in Jesus . And surely the lowest and hottest place in hell is kept for these , they shall bee beaten with many stripes , and lasht with whips of Scorpions , that knew their masters wil and did it not . Sapientes sapienter descendunt in infernum , saith Bernard , Bernard . Rom. 1.21.24 . they shall be damned with a witnesse , and curse the time that ever they heard of Christ , or knew his wil , for this wil add unto their plagues .

3. Vse . 3 The main thing will be to search and enquire , whether we so see , as withall to taste Gods goodnesse , viz. whether our visions are of the right complexion yea or no.

First , Character . 1 doe you thirst after l l Such as had lived long without making progresse in knowledge , were called by Philo very properly , Longaevi pueri , B. Cowper on Psa. 119.9 . more knowledge , and lye panting for clearer visions of God ? This you could not doe , but that you have tasted Gods goodnesse , and so long to see and know , and enjoy more of it , Psal. 119.97 . Oh how I love thy Law , it is my meditation all the day . And at the 99. v. I have more understanding then my Teachers . How came David to bee continually meditating of the Word , and getting more and more knowledge of God ? Why he loved the Lord so as could not be expressed . Oh how I love him ! Hee had tasted divine goodnesse , and so came to see so much of God . But see 1 Pet. 2.2 , 3. As new borne babes desire the sincere milk of the Word , that you may grow thereby , if so be you have tasted that the Lord is gracious . q.d. Else I shal in vain presse you to labour for more knowledge : for wicked ones m m Job . 21.14 . desire not the knowledge of God , or his wayes , They love Darknesse rather then Light , saith Christ .

Secondly , is thy knowledge experimentall ? Character . 2 Then hast thou tasted God . Brethren , the knowledge of a formall professor , or nominall Christian , is much like the speculative knowledge of a Geographer , that sits in his dry chamber & warm gown , looking on a Map of the world , or turning his Globe , where he beholds the Rockes and Streights without any danger or feare ; with his finger and nimble wit , he flies over the most boysterous and tempestuous Seas , and now is in pleasant Countries , rich Mines , spicy Gardens , but all this in fancy , not fruition : n n Quam multi sun● qui sermone valent & loquuntur , non tamen sale coelesti conditi sunt , recēsentque multa de mensa regiâ quorum nulium adepti sunt gustum . Macar . ho. 16. So it is with a formall Professor , he gathers all his knowledge out of bookes , discourses and Sermons , nothing by experience : Whereas a true beleever , as hee can discourse of the joyes of heaven , so hee clearly sees them ( with Stephen ) by the eye of Faith , and sensibly feedes on them by the power of hope ; he stands not on the shore , observing the tempestuous seas and temptations in which others toyle , but himselfe is miserably tossed too & fro , and turmoyled in the tempest , and by the grace of God he gets through all , and is more then conquerour . He doth not onely read of Crystal fountains , spicy Islands , and rocks of Diamonds but he himself is inriched & invested with them , and his soule is filled with spirituall sweetnesse . Is thy knowledge thus experimentall , as Jobs was , o o Titelman restrains it to a bodily sight of God appearing then in a visible shape , but others say it describes celestiall visions & appearances of Christ to the soule . Job 42.5 . I have heard of thee by the hearing of the eare , but now mine eye seeth thee . i. e. Most of thee , Job had knowledge afore ; but now in his trials and afflictions he was taken off from the world , and tasted communion with God more then ever , and now he sees God by a clearer light . Ah now mine eyes see thee . q. d. My soule was in a mist till now , but now I have clearer visions of thy glory and splendor .

Thirdly , Charact. 3 is thy knowledge diffusive ? Art thou informing others , and doing all the good thou art able , that ignorance may be cudgel'd out of mens mindes , and that some chink may be opened to let in the light of the Gospell ? Is this thy designe , endeavour and delight ? Then surely thou hast tasted and seen God in his goodnesse , p p Vide Thom. Cartwright , & Dr Jermin on Pro. 10.21 . Prov. 10.21 . The lippes of the Righteous will feed many . Others monopolize knowledge to themselves , lest others should outstrip and darken them ; but ( mark ) the lips of the righteous will feed many .

'T is a table furnished , not with earthly , but heavenly dainties , and 't is a free table , such as come , are welcome . David ( saith Gregory ) prayes for a Dore , not a Barre , ( Keep , O Lord , the Dore of my lips ) Now a dore q q Ostium non obstaculū , quia ostium & clauditur & aperitur , Greg. ( saith the Father ) is both shut and opened , and therefore though the lips of the righteous be shut , that no hurtfull thing come forth , yet they will open also in a free hospitality , whereby to feed many . Philip having tasted communion with Christ , was not contented to see Christ himself , unlesse he call Nathanael , saying , r r John 1.45 . Come and see ; and the s s 4.28 . woman of Samaria calleth her kindred to see the worlds Saviour . This is the nature of spirituall knowledge , that is accompanied with tastes of Gods goodnesse , t t Latum discrimen inter corporalia & spiritualia bona , nam si quis reperiret in agro aliquo thesaurum , co solus uti vellet , nec cuipiam patefaceret . Musculus in John 4.28 . At verae Christi cognitionis natura est , ut qui eam nactus fuerit nihil habeat prius qu am plurimis eam communicare . Martin Bucerus . Neque enim sepulta & otiosa jacere potest in fidelium cordibus Dei cognit io quin se apud homines proferat . Calvinus . They cannot but speake the things that they have heard and seen . They beleeve and therefore speak . Socrates ( an Heathen ) knowing there was but one God , said in his Apology for his life , that if they would give him his life on condition to keep that truth to himselfe , and not to teach it to others , he was resolved rather to dye , for he would not promise that ( viz. silence ) which hee knew himselfe unable to perform ; for hee could not bury such a truth by sealing up his lips ; much lesse can they that see truth by a clearer light , keep it to themselves , like new wine it must have a vent .

Fourthly , Charact. 4 Rom. 14.5 . is thy knowledge backt with full assurance and strong confidence ( I say not in all things at all times . ) This seeing hath tasting joyned with it . 1 Joh. 2.3 . Hereby we know that we know him , if we keepe his commandements . q. d. If we taste communion and take delight in him & his wayes , then our knowledge will be backt with full assurance . Though an u u Paulus meras flammas loquicur tamque vehemeatèr ardet ut incipiat etiam quasi angelu maled●ere . P. Martyr . in Gal. 1.8 . Angel from heaven preach any other doctrine , let him be accursed , said zealous Paul , that knew whom and what he had beleeved , and resolved not to be cheated of truth : But now an hypocrite may know and take up many things on trust , and at last begin to beleeve them ; but yet notwithstanding they are cleare and stedfast , and fully resolved in nothing , but w w Deus enim verbum suumdedit in quo actis radicibus maneamus immoti ; homines autem huc & illuc suis figmentis nos abducunt . Calvinus in Eph. 4.14 . Circumferri ergo omni vento doctrinae est ad quamvis doctrinam oblatam de sincerâ ac verâ doctrinâ , addubitare , est seduci nunc his nunc aliis doctrinis . Erasmus Sarcerius . are driven about with every winde of doctrine ; and dance after any pipe that playeth , ( saith holy * * P. Bayn on Eph. 4.14 . Bayn . ) See Prov. 14.15 . Heb. 13.9 . We may justly feare these never received truths in the love of them , they never tasted Gods goodnesse .

Fiftly , Charact. 5 art thou x x Altissima flumina minimo sono labuntur . Q. Curtius . l. 7. humble in the midst of light and gifts ? Doth thy knowledge beat down pride and conceitedness and frowardnesse , and make thee patient , humble , and teacheable in heavenly things ; These are celestiall visions , James 3.17 . The wisdome that is from above , is first pure , then peaceable , gentle and easie to be intreated , full of mercy , &c. q. d. There is a wisdome or vision that is not from above , and that is earthly , sensuall and devillish , full of envy , strife and unquietnesse ; Pride is a vayle before their eyes , that they cannot see God : But the wisdome that comes from above , a sparke falling from the father of lights , that 's accompanied with meeknesse and y y Vide Titelmannum in locum . humility . See Job 42.6 . Now mine eyes see thee , therefore I abhorre my selfe in dust and ashes , q. d. Lord now I begin as through a crevice to discover thy purity and beauty , I cannot but abhorre my selfe for all the unsutablenesse , and defirement that cleaves to me , when I see how unlike I am unto thee ! &c.

But now if men vapour and count themselves above ordinances , and begin to despise prophesying , these never tasted , neither doe they rightly see God , or any thing of God . 1 Cor. 8.2 . If any man think he knows any thing ( alas ! poore heart I pity him ) for he knows nothing as he ought to know , but if any man love God , the same is knowne of him z. z. Epicurus said that he was the first man that ever discovered truth , who yet in many things was blinder then a beetle ; But Socrates cryed this one thing I know that I know nothing . Trap. on 1 Cor. 8.2 . Intimating that such as boast of their knowledge , know nothing aright , and never loved God nor tasted his goodnesse .

Sixtly and lastly , Charact. 6 doth thy knowledge better thee , and make thee still more holy and more heavenly ? This knowledge is right , thou hast at once tasted and seene God . a a Nam evangelii doctrina vivum est speculum in quo Christi effigiem contemplantes in eam transfigurantur , & ubi non adest pura conscientia non nisi inane sciētiae spectrum esse potest . Calvin . in 1 Joh. 2.3 . See 2 Cor. 3.18 . But we with open face beholding in a glasse the glory of the Lord Jesus , are changed into the same image from glory to glory . When the soule begins to spy Christ , and views his beauty in the cleare crystall glasse of the Word , by a strange metamorphosis , 't is suddenly turned into the same image , whilst certain sparkles of his glory are shed in upon the heart .

You see the right visions of God are transforming , bettering , beautifying visions , as the pearie by the often beating of the Sun-beames upon it becomes radiant ; An orient splendor shiues on that soule that hath seen Christ .

4. Can they onely clearely see that have tasted God and his goodnesse ? Vse . 4 then it concerns us all to labour for such discoveries of God as may have a witnesse within us , even for experimentall knowledge in the things of heaven ; Others may fill their heads with metaphysicall notions in divinitie , as the Schoolmen that weave it into cobwebs , but a little sanctified knowledge will goe a great way ; b b Non omnes qui divina eloquia legūt , quae in ill is admirāda sunt considerant , nisi qui coelesti splēdore & gratiâ potiuntur . Basil . The Sun is not seen but by his own beames : Say with David ; In thy light we shall see light . What said : Father ? Methinks I see great Doctors and profound Rabbies , with all their speculations crowding into hell to be beaten with many stripes , whilst silly old women with a little sanctified knowledg of God in Christ drop in at heavens gate , and are crowned with Diadems ! Oh that all of you could say to me as the Woman of Samaria her friends whom she called out to Christ , said to her , c c Isla non ideò dicuntur , ut ministeriū mulieris hujus quo benè suerāt usi , contemptum fuisse intelligamus ; absit ; sed ut extollātur ea quae ex ipso Christo audierant , supra testimoniū mulier is ; Ita Musculus in Joh. 4.42 q. d Parcius tu quidem praedicasti de Jesu , quam ipsa habet res . Bullingerus in Loc. Joh. 4.42 . Now we beleeve , not because of thy saying , for we have heard and seene him our selves , and know that this indeed is the Christ , the Saviour of the world . Mark , when they had once tasted communion with the Messiah , they clearely saw and knew him , no longer now by hearesay , but sweet experience . We may rise up early , and goe to bed late , to unfold divine mysteries for you , and wee may open the glorious things of eternity to you , but till you will take up your Bibles , and look more narrowly into these things , and like noble Bereans , search the Scriptures , whether that which we deliver be so or no d d Austian beg'd of God that if it were his pleasure Moses might come unto him to tell him the meaning of some Texts in Genesis . Doe thou call out for his Spirit , he can best teach thee . When John wept much , Christ opened the book sealed with seven seales . Rev. 5.4 , 5. till you will down upon your knees and seek God in secret for light , and endeavour to live up to received light ; surely all our paines is but ploughing of a rock , or a watering a dry & rootlesse stake in the hedge , which will never be fruitfull ; some chaos of confused notions may swim in your heads , & you may think you know enough , but as sure as the Lord is in heaven , and you will nere come there , if you passe away in this golden dream , you 'll never have full , distinct , and cleare knowledge of God , and the mysteries of salvation ; for till you taste you can never see how good the Lord is .

Lastly , Vse . 5 by the rule of contraries , which alwayes holds true e e Eadem ratio contrariorum . ; As you cannot see unlesse you taste , so likewise you cannot taste unlesse also you see somewhat of God ; without some tasting there 's no cleare vision , and without some knowledge there 's no right tasting . The will and affections boyle up as the understanding is inlightned and principled , Ignoti nulla cupido . for Ignoti nulla cupido , a man cannot let out his desires after unknowne things . Sound knowledge bree is holy affections , and enkindles heavenly desires after God . We must first discover some want of Christ , and worth in Christ , ere our hearts can bray and pant after him . f f Simul admonet Christus quam efficax sit bono●ū suorum cognitio , utpote ad ea expetenda nos stimulat , animosque nostros accendit : Si sci●es , inquit , peter●s . Calvinus in Joh. 4.10 . See John 4.10 . If thou knewest the gift of God , saith Christ to tha● woman , and who it is that saith , give me to drinke , thou wouldst have long'd to be tasting of his living waters that now speakes to thee . So that no seeing or knowing , no tasting ; they are loving twinns that are never asunder ; the soule must have a glimpse of God , or it can never taste his goodnesse . One that is blinde may yet feed heartily , but not so here , for our g g Elu-Parr on Rom. 10.2 . Pag. 122. zeale must be according to knowledge , Rom. 10.2 . else we shall be like a small ship without ballast , or fraught , but with mighty sayler , which is sooner either toppled over , or dasht against a rock ; 1. A zeale according to knowledge . Exod. 32.27 . 1 Reg. 18.40 . 2. Not so , in Philip. 3.6 . 1 Tim. 1.13 . Acts 13. So Latimer saith before his conversion he was a most fiery and obstinate Papist . zeale without knowledge is like a string in an Instrument over-strained beyond the proportion of sound wherein is harmony , which makes a squeaking and unpleasant noyse ; & 't is usually compared to fire , not on the hearth , but in the middle of the roome , which instead of roasting the meat may burne the house ; or to mettle in a blinde horse , which makes him rush against the wall and hurt his rider .

Blind devotion ( in Papists and others ) God abhorres , therefore wee must see and know God in some measure , or we can never taste him and savour spirituall things aright : But when the day-starre begins to arise in our minds , this glimmering light breeds in us an unspeakable refreshing and * * Giudere nisi sapientē ne●āt ●toici . Aug. de Civ . Dei . Lib. 14. Cap. 8. gladnesse of heart in Gods presence , and it sets a mans soule upon a constant wondring at the glory of the things revealed : The man sees in a mirrour , he sees and admires , he sees and rejoyceth , nothing more transports and ravish●s the heart , then visions of God smiling in the face of Christ .

Thus you have heard that as a man cannot see unlesse he taste , Conclusio . so he cannot taste unlesse he see God , both must goe together , and therefore content not your selves with one , unlesse you have the other , what God hath joyned together , let no man separate . Taste and see how good the Lord is . Tasting without seeing will be blinde devotion , seeing without tasting will be naked speculation , tasting and seeing together will be sincere conversion .

The Lord is exceeding good unto all his people , Doct. 5 yea he is goodnesse h h Suavitas & Bonitas Dei , quam in Christo sentimus allicere nos debet . Calvin . in 1 Pet. 2.3 . and perfection , and sweetnesse it selfe .

Davids argument to prevaile with you to taste and see God , is drawne ( you see ) from the goodnesse and sweetnesse of God ; so then this is our last poynt which is few words , but full of matter , God is good .

See it proved from inspired and heathenish quills .

1. The Scripture in every leafe confirmes it , Psal. 119.68 . Thou art good , and ●●est good . Thou art good in thy selfe , nay goodnesse it selfe , and an overflowing fountain , as thou art , so thou doest good . The Lord best knows his own excellencies . See Exod. 34.6 . God proclaim'd himselfe , to be mercifull and gracious , abundant in goodnesse and truth , &c.

2. i i Deus opt max. & ●uidē ante Opt. quam max. qu●a me●ius est prodesse omnibus quam opes magnas habere . Tull. de Naturâ Deorum . Lib. 2. Deus nullo uspiam modo injustus sed planè justissimus , nec ei quisquā simili●r inveniri potest , quam qui inter nos justissimus fuerit . Plato in Theaeteto & in Timaeo . Deus omnium optimus & saelicissimus , ad hujus similitudinem quo quisque propius accedit hoc & melior & beatior dixit Socrates . Rot. lib. 3. Apoph . Seneca passim in Epistolis , & in libro de Beat. Vita ca. 20. & in lib. 4. de Benef. cap. 28. Bonum est a quo omnia pendent , quodque omnia appetunt , accipientia ab ipso principium , ejusque penitus indiga , ipsum vero nullius egenum , ipsum sibi sufficiens , nihil penitus appetens , mensura om●ium atque terminus . Plotin . lib. 8. Ennead. 1. c. 2. Deus bonus , imo ipsum bonum est , nec aliud quicquam praeter bonum . Trism . ser. 2. Pimandri . The very Heathens maintaine this poynt , in calling God Optimum , Maximum , that is , the best and greatest ; so Tully most frequently : Plato call'd him the horn of plenty , and the Ocean of beauty , without the least spot of injustice . Socrates saith , God is the best and happiest good , and the neerer we come to his likenesse , the better and happier are we . Seneca up and down his Epistles goes very farre in this poynt , so that he is called by some Divine Seneca ; A man may prove it philosophically that God is good . 1. God is the chiefe being , and therefore the chiefe good , because Entity ( or being ) and goodnesse are termes convertible . 2. Among the creatures there are found many things good , therefore much more is their Creator good . Quicquid enim in effectu est , id longē praestantius in causâ invenitur . 3. A thing is said to be good in that it is perfect , but God is essentially and absolutely perfect , Ergo. 4. The better a thing is , the more communicative 't will be , for Bonum est sui communicativum , but God is ever making forth his goodnesse to the creature in creation and preservation . Ergo. 5. That is good which is the centre of all desires , so is God . Deum omnia appetunt entia , non primo , sed quia esse appetunt , saith Scaliger .

But now to pitch on some particulars . We will enquire . 1. What this goodnesse of God is ? 2. How it may be illustrated and set forth .

To the first I answer , 1 Enqu . What the goodnesse of God is . Goodnesse is the perfection of things for which they are desireable . Perfectum id est cui nihil deest , That is perfect which wants nothing , God is thus good .

His goodnesse may be thus described .

It is a communicable attribute , whereby the divine essence is in , and of it selfe , mercifull , good , liberall , and bountifull , communicating good to the creature k k In Deo nihil est quod non est ipse Deus . Zanch. ; yea to speake properly , God is goodnesse it selfe , for there is no accident in God , whatsoever is in God is God ; for God is such as that whatsoever is in him is essentiall , so that goodnesse is God , and God is goodnesse . Psal. 144.2 . My goodnesse , so he calls the Lord .

To the second Enquiry I answer , 2d Enqu . the goodnesse of God may be illustrated & set forth by seven Epithites .

1. 'T is so communicative , 1 Epithite . Universall good . Psal. 145.9 . ●uk. 6.35 . that he is a generall and universall good . Psal. 145.9 . The Lord is good to all , and his tender mercies are over all his works . He is kinde to the unthankfull , and unto the evill , Luk. 6.35 . Good to his enemies , yea to all his creatures , good to man and beast . Psal. 73. The whole earth is full of his goodnesse ; In their creation he made all things perfectly good in themselves , and relatively good for some use to others ; In their l l Vide Marlorat . in Mat. 5.45 . sustentation he continually preserves and governs them ; all their life and motion comes from him ; The young ravens taste of his bounty , he openeth his hand and all the creatures are satisfied , he causeth the Sun to shine and rain to fall on just and unjust . Thus you see he scatters common beames of his goodnesse o're the whole creation , &c.

Nay to shew that God is indeed an universall good , m m Genebrard . in Psal. 145.9 . let me tell you the very devills and damned in hell do partake of his goodnesse . For if God be infinite ,

1. In wisdome , to devise still greater and crueller Torments , if he please .

2. In power , by strong hand to put them , when he will , with ease , into execution .

3. In justice , eternally and infinitly to punish sin committed against it , there being sufficient foundation of guilt in the creature to cleare and justifie God in his proceedings . Then it is evident he could inflict sorer punishments on the damned , then he now doth ; for then a thing is infinite when it hath no end , but hath still a farther step to goe . Ergo. &c.

Obj. I but 't is said , they shall have judgement without mercy , Object . Jam. 2.13 .

Sol. T is called judgement without mercy , Sol. in two respects , Duration , and Apprehension .

1. n n U●i mors sine morte , finis sine fine , defectus sine defectu , quia & mors semper vivit , & sinis semper incipit , & d●fectus deficere nescit . Greg. mor. l. 9. c. 47. Vide I. Yates modell of Divinity , p. 58. & Aug. de Civ . Dei , l. 21. c. 3. In Duration : For they shall never to eternity be eased of the least jot of that punishment once inflicted on them .

2. In Apprehension , because the greatnesse of their insufferable torments , doth swallow up all sense of mercy , and make them think the Lord could not inflict sorer punishments upon them .

Quest. But wherein can the Devils partake of this goodnesse ?

Ans. Why in three things , Being , Mitigation , and Employment .

1. In their very Being , not onely in respect of their first estate , o o Coloss. 1.16 . In the beginning of time not the beginning of eternity . Amb. Hex. l. 1. c. 4. Aug. de Civ . Dei , l. 11. c. 32. when in the beginning of the world , they were made glorious creatures , spirituall , immortall , intellectuall , free , holy , wise , powerfull , and the inhabitants of Paradise , capable of seeing God clearly : But also in their present condition , they are his Creatures ; for he made them Angels , though not He , but sin made them Devils , and their Being is continued from God , and some p p Dr. Twisse lately Prol , to the Assembly of Divines ; now in glory . godly learned have maintained Condemnation to be a lesse evill then Annihilation .

2. In mitigation of their deserved punishment : For certain it is , they are not punished according to the height of that measure of punishment which their sinnes have merited , and Gods wisdome , justice , and power could inflict upon them . For their heynous offence q q Albin . quaest. in Genes. deserved not one Hell onely , but a thousand hells , because in so high a State , without any temptation . r r David Dixon in exposition on Mat. 8.29 . Matth. 8.29 . And the evill Spirits cryed out , Art thou come to torment us before the time ? Whence we may conclude , there is a time comming when the Devils shall bee more tormented then they are as yet .

3. In Employment , and in respect of their ministery , s s Daemones sunt spiritus nocendi cupidissimi , à justitia penitus alieni , superbia tumidi , invidētia lividi , sallacia cal●●d● . Aug. de Civ . Dei . lib. 8. cap. 12. because the chief mirth of Devils is to doe mischief , & they are most pleased when God doth use them to try the good , or fry the wicked ; or if his mercy doe not extend to them in this employment , yet it is undoubtedly shewed in them , by bringing light out of darknesse , in using such impious and bad Agents for effecting of his good ends . And thus the Lord suffered Satan to perplex Job for his t t Lombard Sent. l. 2. dist. 44. good , though there might be in the Devill a will to destroy : But all power is of God , Rom. 13.1 .

Thus you see the very damned and Devils partake of Gods goodnesse , and that there is no place that can bee imagined , wherein there is not some impression of Divine goodnesse : And therefore well might David say , The Lord is good to all , and his tender mercies are over all his u u God was but 6 dayes in making the world , 7 in destroying one Citie Jericho . Chrys. workes . When he plagues us , 't is lesse then our iniquities deserve : for God pitieth his own works even then when he punishes ours . i.e. our sinnes . w w Tho. Goodwin . Aggr. of finning against knowledge & mercy . p 97. If Paul being but one poore vessell , was so richly laden with Divine goodnesse and patience ( as 1 Tim. 1.16 . ) how is this great Bark of the world then fraught ?

2. As Divine goodnesse is universall to all , 2. Epithite . so it is a speciall and peculiar goodnesse to the elect , 1 Tim. 4.10 . He is the Saviour of all ( viz. in a common way of providence he doth good unto all : ) but he is x x Quibus non tantum dat corporalia bona , sed etiam spiritualia , fidem , spem , patientiam & cōstanti●m ; testatur s●nctos ver● off●●curae Deo , non ●●gl●gi cor●●m●●o , Luke 12.6 . Aug. M●lorat in 1 Tim. 4.10 especially good to beleevers . His peculiar goodnesse to them appeares in his electing love , and chusing them from eternity out of the masse of corruption , to be chosen vessels of his mercy , and all ages must wonder at his ●indnesse to them in Jesus Christ . Ephes. 2.7 . These he inwardly and effectually calls to himselfe , and having purged and sanctified them , he adornes them with all the Jewels of grace , and makes them a p●culiar people , zealous of good workes ; he forgives all their unkindnesses , and who cun tell how oft he offends ? He sweetens and sanctifies all their str●●hts , and gives them communion with himselfe in all conditions ; and finally , receives them up into the clouds , to be in his bosome for ever . Incomprehensible is his sweetnesse and indulgence to his own people , he is exceeding courteous and affable to them ; he rayes forh the discoveries of peculiar love on them , which maker more happy then when corn , wine , and oyle increaseth , and hereby they lead heaven on earth . y y Luce solis , vital● spiritu , teriaeque alimētis om●es communiter fruuntur , sed benedictio qu● in Christo speranda est panis filiorum . Calv. in Mat. 15.26 Now this is childrens bread , and Dogges may not eat of it ; he gives outward blessings to the worst , not in love , but as one flings a bone to a dogge . When z z Xenophon . Cyrus gave Artabazus a cup of gold , and Chrysanthas a kisse ( in token of speciall favour ) Artabazus complained that the cup he gave him , was not so good gold as the kisse he gave Chrysanthas . a a Coelū & terram bonitate implevit , sed panis dicitur quicquid ad filiorum adoptionem spectat . Calv. ut supra . Why so a Christian rejoyces more in the sweet kisses of Christs lips , for so are the pledges of divine love termed , Cant. 1.2 . I mean with true spirituall blessings , then if hee should give him all the treasures of the world : b b Dr Stoughton in his choyce Sermons . To be able to say , God is mine , is better then a thousand mines of gold , Psal. 144.15 .

3. God is an Independent good . 3d Epithite . Independent good . Indeed there is no other Independent Being , though this name be given to some : God onely is independent , and hath all in himselfe and from himselfe , without reference to others , or being beholding to any for what he is or hath , Psal. 16.2 . c c H. Ainsworth in Psal. 16.2 . O my soul , thou hast said unto the Lord , My goodnesse extendeth not unto thee . The Chaldee reades it , My good is not given but of thee . But the Seventy thus , Of my goods thou hast no need ; d d Nihil jubet quod sibi prodest . Augustin . with which your translation suits , that saith , My goodnesse extendeth not to thee . Can a man be profitable to God ( saith Eliphaz ) Job . 22.2 . e e Non accedet Deo quicquam utilitatis si in innocentia vitam egeris , sicut è contrario nihil damni vel incommodi ex hominum impietate ille accipit . Fran. Titelman in Job . 22.2 . Bonorum enim nostrorum ipse non indiget ; non accipit de domo nostra vitulos neque de gregibus nostris hircos : omnia ab ipso habemus , ut nostris donis vel bonis non possit in aliquo dittor evadere aut beatior , quiex sua natura sibi est sufficient issimus , nullius rei indigens vel indigere potens . Idem in Job 35.7 . And if thou be righteous , what givest thou him , or what receives hee at thy hand , saith Elibu ? Job 35.7 . He is El-shaddai , a God of all sufficiency in himself . If I were hungry , sure I would not tell thee , saith God , for the world is mine , and all the fulnesse thereof , Psal. 50.12 .

f f Vide Doctor Preston his new Covenant on Gen. 17.1 . pag. 27. & 158 Thus you see God is an Independent good , he hath a bottomlesse fountaine of goodnesse within him , so that he needs not our praises , or services , he is most perfectly blessed , and happy , and glorious in himselfe , and all the creatures cannot add so much to his goodnesse , or felicity , as a drop doth to the Ocean , or a spark unto a Bonfire .

Shall I need to illustrate and confirme this truth unto you ? It may easily be done : Consider three things .

First , God was thus good and happy , and all-sufficient , before the world was , or creature was ; therefore on whom should he depend ? Psal. 90. Before the mountaines were made , or the hils were laid , from everlasting thou art God . He made the world , not that he had need of it , or any thing in it , but to communicate his goodnesse , and to make known his praise . From eternity God was taken up with the surveyes of his own beauties and perfections .

Secondly , that g g Nemo hominum quicquam excellentiae à seipso habet . Calvinus in 1 Cor. 4.7 . Nam nihil est aut donorum aut charismatum quod spiritui sancto non debet acceptum referri , & quicquid in nobis est aut facultatis aut energiae , id totum Dei depositum , animis nostris commodatum , P. Martyr in loc. good which the creature hath , God must needs be the authour of it all : For , what have we which we have not received ? 1 Cor. 4.7 . 'T is the Spiders Motto , Nemini debeo ; for she climbs up by a threed of her own weaving , and the matter of it is spun out of her own bowels . But even this creature , and all others , have their esse and bene esse , being and well-being from God . Wealth , beauty , and honour , &c. all from him ; so that there is no room for boasting , we may not sacrifice to our own net . Now he must needs be sufficient of himselfe , that is sufficient for all other things . h h Non potest sūmus rerum conditor in se non habere quae rebus à se conditis dedit quemadmodum sol astris . Hugo de anima . lib. 4. cap. 15. Nay ,

Thirdly , that good and i i Quicquid bonitatis in creatura reperitur id oportet esse ex Deo tanquam fonte omnis boni . Idem in Matth. 19.17 . Creata omnia perfectius sunt in Deo quum in seipso . Dionys. de Divin . cap. 7. perfection that is in the creature , was first in God , and most perfect and good there . All was after the divine Image , Gen. 1.27 . they depend upon God as the effigies in a Look●●● glasse on the face , which likewise was t●● perfect in the face before it appeare● 〈◊〉 the glasse . See Jam. 1.17 . Every good 〈◊〉 perfect gift comes down from above , & descenu● from the Father of lights . Mark the similitude : As beames flow from the Sunne , and are of the like nature , but were more perfect in the Sunne ere they flow'd there : so all the good which is in the creature , did not onely proceed from God as the Author and Creator , but was first in God ; certain k k The Platoniques who yet were heathēs , held that whatsoever good is in the creature , it is but splendor quidam summi illius boni . A sparkle or beam of that infinite goodnesse that is in God . And they said , that then only was the good which is in the creature rightly used , when by it men learned to go up & return to the Creator . Bp. Cowper on Psal. 119.57 . rayes shooting from that Sunne of Righteousnesse , as Christ is called , Mal. 4. ● . Mans goodnesse is but the beam , the image which is not so perfect as the Sun , or face ; man may be good in the concrete , but the Lord is good in the abstract .

By these three things you see God is no borrowed , but a most independent good in himselfe , and that all the creatures neither do , nor can add to it . The bounty of Kings is but as that of the clouds , which though they showre down plentifully , yet they first received all from the earth below them . Now GOD hath all in himselfe , without any dependance on others , l l Pulchrum coelunt , pu●chra terra ( & sic pulchra a●ima ) sed pulchrior qui fecit illa . Aug. but all things as they had their excellency from him , so they depend upon him for continuation .

4. God is a Free Good ; 4. Epithite . the goodnesse 〈◊〉 God is free , and therefore it is frequent●●●lled The grace of God . Free grace and ●●●dnesse in God are all one . See 1 Pet. 2. 〈◊〉 If yee have tasted that the Lord is gracious . ●●vers think Peter hath reference to my Text , and so make goodnesse and graciousnesse in God all one . Grace is nothing but the free favour and goodnesse of God to his people . m m Nullo enim nostro merito , sed sua ipsius gratia , & suapte voluntate spontaneaque beneficentia impulsus & commotus fecit haec nobis Deus , Gasp . Megan . 2 Tim. 1 , 9. Rom. 3.24 . You are justified freely by his grace . Now this excludes not only Gods eying , but our having any foundation of desert in us , 2 Tim. 1.9 . We are called not according to workes , but his owne ●urpose and grace . And therefore Isai. 55.1 . 〈◊〉 n n Quam sitis inopes & exhausti scio nec posse vos pretio tanti boni participes fieri exploratum habeo . Non igitur merita virtutum a vobis , ut ad me adeatis exigo , cum sitis contaminati flagitiis & criminibus summis obnoxii , non munera pietatis atque sanctitatis efflagito , cum sceleribus innumerabilibus alligati sitis non denique par & aequale tantis bonis pretium posco , cum fieri non possit , fidem tantum incensam & incitatam reij●● , ut eam non secundum debitum , sed secundum amplitudinem gratiae meae remunerem , Hieronymus Osorius in Paraph. in Isai. 55 1. pag. 200. Dei gratia vocatur , quia gratis datur . Aug. in Joan , Quomodo est gratia si ex debito reddita ? Idem de Grat. Chris . cap. 23. Nisi gratuita non est gratia . Idem cap. 31. Isai. 65.1.23 . Hos. 14.4 . you 'l see God hath no impulsive mo●ing cause in him to doe us good , but onely his good will and pleasure : for there he freely invi●es us to partake of his goodnesse and sweetnesse made out in Christ : Ho! come , come , thirsty sinners , buy wine and milk without money , and without price , hearken unto me , and eat that which is good , and let your soule delight in fatnesse . q. d. Taste me freely , for I am good : Come monylesse , penylesse , meritlesse soules , and worthlesse , gracelesse sinners , here is mercy in a Saviours bosome for you . You see all the good things of God are freely tendred to all sinners without respect to any merit or desert in men , which would eclipse free grace , if not extinguish it . No , eternall life is the gift of God , not wages , but gift ; not due , but free . 'T is called a peny for the labourer , 〈◊〉 crown for the conquerour ; not that wee , but Christ hath earned it with good store of sweat and blood , and we by holy live testifie the truth of our faith , which applies Christ ; and God hath freely , yet firmly promised it , and so hath made himselfe a debtor ( saith Austin ) so that still God is a most free good .

5. 5 Epithite . Absolute and perfect . God is an absolute , sutable , and perfect good unto the soule ; Communion with God , and participation of divine goodnesse and sweetnesse is a Christians Summum Bonum , his chiefe good o o Sir Robert Barkley his Summum bonum . . Varro collected out of the Philosophers bookes 288 things , in which according to their severall conceptions , they would place our summum bonum , mans chief good ; And thus forsaking , or rather not spying the fountain they digd unto themselves broken eistems , they shot wide and missed the mark , at which David aimed Psal. 144.15 . Happy is that people that is in such a case ( viz incircled with all temporall blessings ) yea happy is that people whose God is the Lord . So your Bibles read it , but the p p Hen. Ainsworth on Psa. 144.15 . P. 185. Greek Septuagint translates it thus : They count that people blessed that have these things , but I pronounce them happy , who have God for their Lord . Indeed to speak the truth , God in Christ is not onely the chiefe , but onely good of the soule ; as Mat. 19.17 . q q Mutabiles sumus à bono in malum , & nostra bonitas ad divinam collata , malitiaest . Theophylact in Mat. 19.17 . In vetustis e●emplaribus legitur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Quid me interrogas de Bono ? unus est Bonus . Beza in locum . There is none good but one that is God : Christ as man pute by this Title ; There is no absolute compleat good but God ; There is nothing the soule wants , but 't is in God ( there is a streaming fountain of light and life in him ) and there is nothing can fill and content the soule but God ; give the childe rattles and cymballs , yet nothing will still him but the breast ; give the soule all the gewgaws and vanities of the world , and the riches of both the Indies , yet nothing will quiet the soule but God . The heart ( saith Hugo ) is little , yet it desires great things , it cannot satisfie a bird of prey for its dinner , and yet the whole world cannot satisfie it ; And how is it possible the world , which is globular , should fill the Triangle of mans heart ? Some nooks and corners will be empty , it will still range after further satisfaction , but God can make us lie down contented , and see heaven opened before us . In all other things there is some disproportion , imperfection , or emptinesse , but in God fullnesse dwells , and there is no deficiency in him , r r Habenti Deum nihil potest deesse . Cyprian naked Christ can make Job on the dunghill happy ; The s s Perdiderat omnia illa quae dederat Deus sed habebat ipsum qui omnia ●ederat , Deum . soule that hath God saith it hath enough , nay wishes she may be able to manage her joyes , and that the heart may not be too little for the comforts , and so break as old bottles filled with new wine , which was Davids feare , Psal. 119.20 . For ,

6. 6 Epithite . Delectable good . God is a most desireable and delectable good ; for the object of the will is good , nothing can be good but it is desired , and nothing is desired but 't is really or seemingly good t t Beatitudo hominis est gustus homitatis Dei . Scultetus in Psal. 34.6 . pag. 272. ; Now if goodnesse be that which all desire , and if all desires be bent upon goodnesse , then it must needs follow that all undeceived Christians ( who formerly mistook their good ) must needs desire God the author of all good , Christ is the desire & delight of Nations . As John leaned in Christs bosome , so doe all beleevers , and they solace themselves in his embraces : u u Fecistinos domine propt●r te & semper inquietum est cor nostrum donec requiescat in te , &c. August . confess . lib. 1. ca● 3 Austin spake sweetly , Thou O Lord , hast made us for thee ( thou art the loadstone of our hearts , and the centre of our joyes ) our poore hearts are never at quiet till they rest in thee , our soules hanker after thee , when shall wee fully enjoy thee ? As the Needle in a Diall still trembles till it settle in the North poynt , so with Noabs w w Of the sending forth of this Dove , and of her returning unto Noah ( whom Heathens name De●calion ) there is expresse mention in Plutarch . Dialog. de Indust . Animal . This was a lively emblem of the soules resting in Christ , who was typified by the Ark. Ainsworth . dove , the soule hovers up and down till it rest upon the Ark Jesus Christ ; saying with David , Return to thy rest , O my soul , for the Lord hath dealt bountifully with thee : now loose thy selfe in a labyrinth of spirituall enjoyments . You see God is the most sweet good , pleasing and filling the soule with rich delight , and therefore here we are bid to taste how good . i. e. how sweet and delectable the Lord is ; 'T is usually set out by x x Psal. 63.5 . Marrow and fatnesse . Both words in th● original●●●●●fie fatne●●● and he●●●● 〈◊〉 meant satiety of divine pleasures , as Psal. 36.9 . Idem . Ornabi● 〈◊〉 opiparè convivium conquisitissimi● epulis & vino purissimo atque 〈◊〉 catissimo diligentèr extructum & omnes nationes invitabit qu● 〈◊〉 cum incensâ side convenerint , participes suae clementiae , atque benignitatis efficiet . H. Osorius in Paraph. in Isaiam 26.6 . v. Pag. 80. Vid. Psal. 65.11 . Isa. 55.2 . Me audite & eritis repente bonorum divinorum ubertate completi , animique vestri prae rerum coelestium saturitate & copiâ , erunt ingenti gaudio cumulati . Idem . Pag. 201. Ignatius the Martyr cryed , Ignis , erux , bestiae , tota in me tormenta diaboli veniant tantum ut Christo fruar . Drex . 12. Sig. Praed. Pag. 135. marrow and fatnesse , to set forth his unconceivable sweetnesse . Oh there 's amazing and ravishing sweetnesse in the sense of divine goodnesse , that will drown all worldly sweetnesse ( as the Sunne the Starres ) and serve to uphold and revive the soule in the greatest tryalls ; This made the Martyrs to deny themselves in all that is deare to flesh and bloud , and embrace Christ and the stake together , for they were satisfied with divine goodnesse , Jer. 31.14 .

7. Epithite . Eternall good . 7. and lastly , God is an eternall good , a lasting and an everlasting good . How often is this comfortable word repeated in the book of Psalmes ; The Lord is good and his mercy endureth for ever , Psal. 100.5 . and 106.1 . Now God is an eternall good essentially and relatively , as the Schools distinguish .

1. Essentially he is α y y Facile aeternitas Dei evincitur . Nam 1. Deus est suum esse uniforme , ergo etiam est , sua aeternitas . Tho. Aquin . p. 1. q. 10. ar. 2.2 . Sive motus ab aeterno ponatur , quod dicit Philosophus , sive in tempore caepisse esseratur , quod dicit veritas , perindè est ad aeternitatem Dei commonstrandam . Gerhardi Loc. Theolog. Tom. 1. pag. 120. and ω , without beginning or end , like a circle ; Now God is goodnesse who is thus eternall , and goodnesse is the divine essence , therefore it must needs be as eternall as God . Some things have a beginning but no ending , as Angels and mens soules . Some things have no beginning and yet have an end , as the decrees in their finall accomplishment ; some things both beginning and ending , as all sublunary things , but God and his goodnesse have neither beginning nor ending .

2. God is an eternall good relatively in respect of others to whom this goodnesse doth peculiarly belong , and that two wayes .

1. Ex Parte Ante , looking to their election . Eph. 1.4 . He hath chosen us before the foundation of the world . No new thought can happen to the minde of God , for then he should be subject to change , and therefore all his thoughts of love and goodnesse must needs be as eternall as himselfe ; And as this is a wonderfull prop to beleevers in their greatest tryalls ; so the decrees of God are miserably abused by some , as two Martyrs z z Acts and Mon sol. 1663. Bradford and a a Idem fol. 1505. Philpot with griefe observed .

2. Ex Parte Post , Eying their Glorification , for as his purposes of doing good were without beginning , so his executions in bestowing good are without end . Psal. 117.2 . His mercifull kindnesse is great , and his truth endureth for ever ; and , we shall be for ever with the Lord , 1 Thes. 4.17 . Eternity is the heaven of heaven b b The Saints happinesse in heaven , nullâ rerum vic ssitudine tolletur vel minuetur . Adam . Sasbout Hom. 2 in Gen. 3.19 . Gaudium in fine , sed gaudium sine fine . Bernard . de Divers . 19. Amiantus is a stone that can never be defiled . Isidor . Etym. lib. 16. cap. 4. And Amarantus a most curious flower , that being gathered continues a long time fresh and greene . Ctemens Paedagog . in lib. 1. cap. 8. Well , the Saints one day shall weare such a crown as shall be studded with the stone Amiantus , and garnished with the flower Amarantus . For Peter saith , 't is undefiled and that fadeth not away . 1 Pet. 1.4 . Trap. . When a thousand millions of yeares are run out , heaven shall be the same , and the glorified Saints the same ; Whom he loves once he loves unto the end : Thou shalt see an end of all perfections under the Sunne , but of Gods goodnesse to beleevers there shall be no end .

Here is matter of reproofe , Vse . 1 or rather lamentation . 1. Over such as have lived without tasting this goodnesse all their dayes ; How many have wasted the greatest part of their precious and irrecoverable time , and are so besotted and taken up with outward things , good in their kinde and place , that to this day they are ignorant of divine sweetnesse , & have lived without any sense of this goodnesse ever since they were born . 2. Over all that sinne against this infinite goodnesse , these presume upon God , and sinne that grace may abound . Nothing is more common then to be drawn by the mercy of God to all licenticusnesse . Tell men of sinne , and they tush at it d d An quia Deus bonus est id●à tu malus ? Ambros . Pravi cordis est ●drò malum esse quia Deus bonus est . Bernard in Cant. — Whoh ! God is good , and Christ hath dyed , and at what time soever , &c. Thus the greatest motive to obedience is made an encouragement to prophanenesse , but this will prove a sad aggravation of all thy unkindnesse , and abused patience will turne into fury . Exod. 34 6 , 7. He is abundant in goodnesse , and will by no means cleare the guilty . i.e. Obstinate , impenitent wretches , that despise his goodnesse e e Ergò ubi non regnat Dei timor , securitas in rebus prosperis est contemptus ac ludibrium immensae ejus bonitatis . Undè sequitur graviores poenas jure daturos quibus in hac vita Deus frustrà pepercerit . Calvin in Rom. 2.4 . Cavendum ergò ne illicito bonorum abusu infaelicem hunc thesaurum nobis reponamus . Idem in Rom. 2.5 . . Rom. 2.4 . And so treasure up to themselves wrath against the day of wrath . Ah foolish and perverse sinners , doe you thus requite the Lord for all his goodnesse , and wish no better to your own soules ? The Lord give you hearts to consider where you are , what you are doing , and whither you are going ; As yet you behold the white flagge of mercy , but God will shortly hang out his black flagge of defiance , and then laugh you to scorn , &c.

2 Vse . Is the Lord so exceeding good , Vse . 2 then f f Deus , inquit , naturâ bonus est , nullis malis sollicitari potest , ideoque neminem sol●icitat ad mala . Bulling. in Jacob . 1.13 . Deus malum non appetit ergò neque ma●è agendi nobis author est . Calvinus . Deo reprobante non irrogatur aliquid quo homo fit deterior , sed tantum non erogatur quo fiat melior . Augustin . let not any man say when he is tempted , he is tempted of God , James 1.13 . God tempts no man . Why ? He is goodnesse it selfe ; That which is good of it selfe hath no evill mixed with it ; Honey hath no sowre in it , the Sunne hath no darknesse , and God is nothing but goodnesse , and therefore cannot tempt men to sin . Yea but some will say , he decreed my sin , for nothing comes to passe without his will , and the second causes move not unlesse they be moved by the first . I answer ; The first cause is not the cause of the error that is in the motion of the second , though it be the cause of the motion . As in the wheeles of a Clock , the principall wheele with his motion turns about the lesser , yet if there be any error in the motion of a lesser wheele for want of a tooth , or the like , it is no cause at all thereof . Now sin is not properly a motion , but an error in the motion of thy heart . Gods will being the first cause produceth the motions of the heart , for in him we live , move , and have our being , but if there be any sin , any errour in the motion of thy heart , thine own will is the cause thereof , God onely withdraws his grace from thee , and leaves thee to thy selfe , as not being bound unto thee : He doth not urge thee nor presse thee unto sin , he doth not infuse or instill into thy minde any wicked motions ( as doth Satan ) he onely leaves thee to thy lusts . g g Bish. Davenant in his Animadversions on a Treatise called Gods love to mankinde . pag. 49.69.113.137.144.162 . and 164. Bishop Davenant saith well , Preterition or Reprobation is not a decree necessitating men to sin , but a decree permitting men not elect out of the freedome of their own wills to neglect and abuse such meanes as God hath appointed for salvation . h h Fulgent . ad Monim . lib. 1. cap. 17. Fulgentius , i i Prosper . ad object . Vinc. resp. 3. Prosper , k k Zanch. de Naturâ Dei lib. 5. pag. 7 12. Zanchy , l l Suarez in ●pusc . lib. 2. pag. 175. Suarez , and m m Calv n on 2 Thess. 2. Calvin , all say the same thing . Divines holding reprobation say no more then this , that God hath a hand in the production of sinfull Actions , but not as they have formalem rationem peccati , he is not the cause of the Obliquity or sinfulnesse of the Action , but leaves us to our perverse wills , and n n In 1. Aquin. qu. 19. p. 436. and Valentianus in opusc . lib. 2. cap. 1. pag. 126. Aquinas himselfe confesseth this , although I confesse a learned Divine hath gone too far of late . But hath not Christ taught us to pray the Father , he would not lead us into Tentation ? I answer , the meaning is this , We pray that God would neither suffer us to be led by others , nor lead us himselfe judicially into tentation .

1. That he would not suffer others and deliver us up to the world , Satan , or our own lusts , to be tempted and conquered by them ; For none can tempt us without leave from God , as in the case of Ahab and Job . Now wee pray not that God would never let us once be tempted , but that he would uphold us , give us strength to withstand , 1 Cor. 10.13 . Or policy to escape it , and that he would make us watchfull , patient , and victorious , that it may turne for our good .

2. We pray that he would not lead us o o Sir Richard Baker on the Lords Prayer . pag. 186. with the left hand of justice into Tentation in a judiciall manner , p p Chemnit. in● harmon . C. 51. pag. 621. punishing one sin with another , as 2 Sam. 24.1 . Psal. 81.3 . Rom. 1.28 . Eph. 4.18 . Act. 5.3 . 2 Tim. 2.15 . which he doth for these sinnes q q Ward on Mat. 6.13 . pag. 316. especially .

1. Ignorance , Rom. 2.21 . 2 Cor. 4.4 .

2. Inconstancy & wavering in Religion . Eph. 4.14 . Rom. 1.25 .

3. Security and slighting of Gods calls , Prov. 1.24 . &c. 29 , 30. 1 King . 22.8 .

4. Cleaving to some bosome sinne , Rom. 1.26.29 . 2 Pet. 2.12 , 13. especially if through back-sliding and Apostafie , 2. Pet. 20 , 21 , 22.

5. Calumniating and scandalizing of God and Religion , Rom. 1.21 . Thus you see , that although we are taught to pray God not to lead us into tentation r r Hac loquendi formâ utitur , ne nos inducas in Tentationē , non quod Deus quenquam tentat , sed quia Deus non modo Satanae libidini nos per mittit ; ut ignem concupiscentiae accendat , sed eo utitur irae suae ministro quoties vult homines in exitium praecipites agere , ipse quoque suo modo in Tentationem inducit . Calvinus in Matth. 6.13 . Imbecilles sumus homines , ideò non debemus nosmetipsos in Tentationes injicere , sed si inciderimus orandum nè absorbeamur á tentatione ; Absorptus enim & victus ille in profundum Tentationis inductus est , at non item qui incidit & vincit . Theophylact. Enar. in Mat. 6.13 . In 8 to . Pag. 16. yet he cannot be said to allure or tempt any man to sin , his goodnesse is such .

3. Next is the Lord so exceeding good , then beleeve not calumnies , Vse . 3 for heretiques have said even of God , that he is not good , who yet is goodnesse it selfe . Sardian began it , and Marcion after him ( saith Tertullian , ) Marcion being excommunicated for uncleannesse , in envy taught that blasphemy s. s. He urged Amos 3.6 . But malum Poenae and Bonum justitiae are all one , and it is in order to his own glory . Tertull. contrà Marcion . lib. 2. cap. 14. Chrysostome saith , he had conference with a Marcionite , and the blasphemer reasoned thus ; God is not good because he takes account of sin , &c. To whom the Father answered , God is therefore good , for if men now exceed Lyons and Beares and Tygres , what then would they doe if God should take no account of sinne ; And t t Etiam in severitate est bonitas Dei , ut recurrat unusquisque castigatus , & pedem referat a peccatis & ad tramitē , bonamque conversationē revertatur . Ambros . Ambrose sai● , the goodnesse of God is seene in his harshnesse and severity against sinne , which doth not onely dishonour God , but debase us . So that you see God is good although he takes an account of sinne , let heretiques and blasphemers think and say what they will . Well , Brethren , the servant is not better then his Master , remember God and Christ and the Saints have been slandered and falsely accused before you , and therefore think it no new thing , if you meet with like usage . Was not u u Quum dira in eum congererent convitia Judaei & horum primores Pharisaei & Scribae , quumque non deessent gravissima scelera quae Dominus ipse Christus in adversarios potuisset ejaculari , obticuit tamen , imò pro hostibus suis Patrem obsecravit caecitatis eorum misertus . Bullinger . in 1 Pet. 2.23 . Christ that went up and down doing good , and was goodnesse it selfe , was not he termed a wine-bibber , a blasphemer , a Devill ? Yet being reviled , he reviled not againe , saith Peter ; All the Saints before you have tasted of the same cup. Amos was accused by Amaziah , as one that preacht against the King : and Ezra 4. the King is told , that if the Jewes rebuild the wall , they will pay no Toll nor Tribute : Paul was called a pestilent fellow , and a mover of sedition : Calvin , Beza , and Bucer accused as layers of sedition , of rebellion . Was not Luther called the very Trumpet of rebellion , and Eliah the troubler of Ishael ? The Arrians charged Athanasius with adultery , murder , and witchraft ; so true was that prophesie of Christ , Men shall hate you , and speak all manner of evill falsly for my names sake . As it is a great sinne to invent , coyn , and w w Prov. 22.1 . Eph. 4.31 . Exod. 23.1 . Prov. 3.29 . Exod. 22.28 . raise slanders to bespatter innocency , which is very rife in our dayes , even among Professors of different judgements , x x 1 Tim. 5.19 . Levit. 19.16 . 1 Cor. 13.5 . 1 Sam. 24.9 . Prov. 17.4 . Psal. 15.3 . Mat. 1815. Prov. 10.18 . 1 Thess. 4.11 . Genes. 18.21 . so it is no lesse a sinne to heare , beleeve , and blaze slanders ; y y 2 Kings 19.14.18 . Psal. 31.18.20 . 1 Pet. 2.12 . & 1 Pet. 3.16 . and see the 9 verse . Eccles. 7.21 . Psal. 38.12 , 13. Else Prov 15.1.15 . Prov. 26.4 . Job 27.5 . Psal. 37.6 . Isai. 61.7 . 1 Pet. 4.14 . and Matth. 5.12 . and beleevers ought to make good use of slanders , and not return railing for railing .

4. Admire the goodnesse of Gods Nature , Vse . 4 let it kindle in our hearts z z Psal. 31.19 . and 21.33 . desires after him : He is provoked every day , and yet he spares us , and he would fain overcome our evill with his good . Heare O Heavens , and give eare O earth , let Angels and Men stand gazing and wondring at the matchlesse goodnesse of God . Oh how should this singe our affections , and make us all in love , yea all love to Christ . a a Ama unum illud bonum in quo omne bonum est & sufficit , Ansel . in Prosol . cap. 25. O Love the Lord all yee Saints , here is a Load-stone to draw your hearts , the goodnesse of God to beleevers : we live upon his goodnesse every ●oment , no subsisting without it . Oh the unsearchable riches of Free Grace ! c c Ama quod amando carere nequeas . Guigo Med. cap. 17. You may love and prize other things , and yet not enjoy them ; whosoever loves God is one with him , which was a sweet meditation of Guigo .

5. Is the Lord so exceeding good ? Vse . 5 Oh then delight not to grieve him , feare to displease him ; can you find in your hearts to anger such a God , as is goodnesse & sweetnesse it selfe ? Who would provoke such a God ? What delight can you take in sadding the heart of Christ , which overflows with love , and all this to make work for repentance , to vaile his face from you , for in very faithfulnesse he must frown and afflict you . Bernard saith , for a man to doe good for good is naturall , to doe evill for evill is sinfull , but for a man to doe evill for good , is Diabolicall . There is mercy d d There is an active filiall , as well as a passive slavish feare : where justice breeds but stubbornnesse , mercy breeds reverence . Res est solliciti●plena timoris amor . Sir Richard Baker on Psal. 130.4 . p. 189. Justice perhaps may have the knee of feare , yet none but Mercy hath her heart . Id. ibid. with God that he may be feared , Psalm 130. 4. The e e Deus Opt. Max. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Longanimitate probat genus humanum , Procopius in Reg. lib. 3. c. 19. long-suffering and goodnesse of God should lead us to repentanee , Rom. 2.4 . f f Davidem Regem suum , i. e. Christum ejus filium . Nomen Patris pro Filio frequentissimum est in Scripturis , David pro Christo . Hier. Zanchius in Hos. 3.5 . ( & bonitatem ejus ) Indicat ergo Deum non appariturum formidabilem neque terribilem , sed clementem & bonum , ideoque illos suaviter ad se attracturum sua bonitate 〈◊〉 ei sponte & hilariter inserviant ; Nec apparet ita bonus & clemens nisi in Christo , quia per Christum solum Dei bonitas nobis , gustanda proponitur & communicatur Id. ibid. pag. 58. & 64. And it is said of Beleevers , They shall feare the Lord and his goodnesse in the latter dayes , Hos. 3.5 .

6. See and examine if the Lord be good to you in this peculiar manner , Vse . 6 enquire whether you have interest in this God and all his goodnesse , whether on good grounds you can say with David , My ᶠ 0200 0524 V 3 goodnesse , g g Nostra plus aliis placent , P. Syr. my fortresse , my deliverer , Psa. 144.2 .

1. Art thou purged from thy defilements , and art thou pure in heart ? Then God is peculiarly good to thee , Psal. 73.1 . Truly God is good to Israel , even such as are of a clean heart . Except thou art clean , he cannot with honour love thee , and did not he love thee first , thou couldst not be made clean .

2. Dost thou continually feare him , and walk as under his piercing eye ? 'T was a true saying of Bernard , h h Soli silii irae iram non sentiunt . Bern. in Ep. 256. Onely the sonnes of wrath feare not wrath . Psal. 31.19 . O how great is thy goodnesse which thou hast laid up for them that feare thee ? God is to be feared ( i i Timendus ne timeatur , Greg in Evang. 26. saith Gregory ) that he may not be feared ; and they that feare God ( saith Origen ) feare nothing else k k Timor timore ut clavus clavo pellitur , saith one , Quit timet Deum , timet nihil praeter eum Origen in Levit. 16.

3. Are all the stakes of thy trust and confidence pitcht in God ? Dost thou run to him in distresse , and poure out thy complaints in his bosome ? See Psal. 31.19 . How great is thy goodnesse which thou hast wrought for them that trust in thee ? The just shall live by faith , their continuall dependance is on God . Nay ,

4. Dost thou but long and thirst after him , and vehemently wish thou hadst interest in him and all his goodnesse , certainly God is thine . Psal. 107.9 . Hee satisfies the longing soule , and fills the hungry soule with goodnes . When a woman longs for dainties she hears of , 't is a sign ( saith one ) she is breeding ; and if qualms of sicknesse come on her , it argues she is with child : and so if thou long'st after Christ , and grace , & comfort , and if thou art sick of love , be assured that Christ is formed in you . l l Traps Expos. of Mat. 5.6 . True desires are the breathings of a broken heart , which God will not despise . There may be saint wishings and wouldings in the worst , thus Balaam desired to dye the death of the righteous , but cared not to live their life ; and Pilate desired to know what was truth , but staid not to heare it m m Carnales non curant quevere quae tamen desiderāt invenire , cupientes consequi sed non & sequi . Bernard . . But our desires , as they must be ardent and violent , so also impatient and laborious , seconded with endeavours after the thing desired . Now if you find in your selves these foure things , Purity , Feare , Trust and Desire , conclude with David , God is your goodnesse .

7. This should perswade sinners that are ignorant of divine sweetnesse , Vse . 7 to try God and his wayes : this is the main duty that is urged in the Text , Taste and see how good the Lord is ; that is , take delight in his Word , venture upon him , yeeld up your selves to his service , and turne your feet into his Testimonies : n n Ab illis qui gustarunt mira cum dulcedine percipitur nova vita . Vobis itaque optimi fratres , novum hoc videri non debet siquidem gustastis quam benignus sit . Deus . Masculus you will soone get bidden Manna , and have morsels to eat the world knowes not of , you will quickly relish Divine sweetnesse , and blame your selves you tasted it no sooner . As o o Annot. on the Bible printed 1645. and Sa Moore in his Christians heart drawn out to Christ pag. 17. Paul lookt upon himselfe as one born out of due time , because he was converted no sooner , 1 Cor. 15 8. Thou wilt smite on the thigh and say , Ah wretch that I am , what have I done , and where have I been all this while ? Why have I been such a stranger to God hitherto ? O that I could heare you thus chiding and rating your selves in this respect !

8. Let beleevers be thankfull for all this goodnesse ; Vse . 8 O give unto the Lord the honour due unto his Name , and worship him withholy worship . You can sing those new Songs , which none can learn but the redeemed from the earth . Every one cannot finger Davids Harp , the upright in heart shall glory ; the nightingale is welcom ▪ into your gardens , but not the Skreech owle . 'T is Angels work , and should bee our delight . p p Ascensus gratiarnm est , descensus gratiae . Bernard . Surely you will lose nothing by lifting up God in your praises , and praise is comely for the upright , 't is all the rent you pay to God for his goodnesse . q q Amnem sequatur qui viam vult ad mare . Plau●us . Origo fontium omnium mare , bonorum omnium Deus . Bern. in Cant have you not cause of thankfulnesse ? What greater felicity then to be the object of Divine love ? God hath given you Christ , and with him all things . Oh therefore know well your happinesse , that so your sleep may be pleasant to you , your hearts may be filled with joy , and your mouthes with praises .

9. Imitate God in goodnesse , Vse . 9 and be yee followers of God as deare children , strive to be holy as he is holy , perfect as he is perfect , mercifull as he is mercifull , good as he is good . Be good and doe good , as to all men , so especially to the houshold of saith : r r Summa religiouis est imitari quem colis . August . strive to imitate so sacred a nature , and though you must needs come infinitly short , yet delight to write after so fair a Copie . James bids us be easily intreated , full of mercy and good workes ; and Paul saith , Be kinde one to another , courteous , tender-hearted , forgiving one another , as God for Christs sake hath forgiven you , s s Misericordiam qui non praestat alteri , tollia sihi . Chrysologus in Serm. 43. lest God repent of all his goodnesse to you .

10. Esteeme nothing sweet or good any further then you can finde or enjoy God in it ; Vse . 10 for all goodnesse is derived from him , and without him is nothing good that is good . Austin loved to read Tully before his conversion , but not so much afterwards , quia nomen Jesu non crat ibi , he could not find Christ named there , Tully was unacquainted with God . t t Dr Stoughton in his love sick Spouse , p. 133. The Jewes , say the Rabbins , throw the Book of Ester to the ground ere they read it , because the name of God is not once there . The thing I aim at is this , Look how much of God you can find in any creature , in any mercy , in any duty , and so much of reall comfort you may expect in them ; for God is good , and nothing is good without him .

Lastly , Vse . 11 keep in with this good God , and as the Apostle adviseth you , be carefull to ibide in his goodnesse , Rom. 11.22 . that is , having tasted divine sweetnesse , drive a constant trade with God , keep daily correspondence with Christ , that so you may be preserved in communion with heaven . u u Deus prius quam deseratur neminem deserit . Augustin . God forsakes none , but they first forsake him . True , once gracious and ever gracious ; but know , men may dream they have grace , and yet be deceived , and such as have grace may want comfort , and but just scramble to heaven . w w Be not like a waning , but like a new Moon , that is , increasing . Many begin gloriously , but end shamefully , our end must be best . El. Par. on Rom. p. 192 Illi permanent in Dei bonitate qui retinent fidem & bonam conscientiam . Nic. Hemingius in Rom. 11.22 . Frustra velociter currit , qui priusquam ad metas venerit , deficit . Greg. Mor. lib. 2. cap. 40. To conclude , keep close unto your God , prize his presence , adore his discoveries , admire his bounty , implore his aid , and attend his calls , so shall God take delight in you , and you in Him . Amen .

MESSIAH'S SPLENDOR ; OR THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST .

By ROBERT DINGLEY , Minister of the Gospel .

And he shall be as the light of the morning , when the Sun riseth .

2 Sam. 23.4 .

I Iesus am the bright Morning-Starre .

Rev. 22.16 .

A light to lighten the Gentiles , and the Glory of thy people Israel .

Luk. 2.32 .

Lumen est umbra Dei ; & Deus est lumen luminis .

Plato . Pol. 6.

LONDON ; Printed by Matthew Simmons , at the guilded Lyon in Aldersgate-streete . 1649.

TO THE HONORED and religious Lady , Mris Elizabeth St Johns , wife to the truly Honourable Patriot , Oliver Saint-Johns , Lord chiefe Justice of the common Pleas. As also To her worthy and vertuous sister Mris Mary Langhorn , wife to Mr William Langhorn , Esquire , R.D. dedicates his Book , and wishes an abundance of Grace here , and eternall enjoyments of God in Glory .

THé light of the Gospel is as the Sun which shines more and more unto the perfect day . a a Eo hominem virtute praestantē sub vehit ut non ante ascendendi finem faciat , quam ad summum illud praestantissimumque lumen pervenit . Dr Jermin out of Nazianzen . Knowlegde shall cover the earth , as waters the b b Hab. 2.14 . Sea . The light of the c c Isa. 30.26 . Moon shall be as the light of the Sun , and the light of the Sun as the light of seven dayes . Now , if ever , are these Scriptures fullfilling , a great light appeares , and in the midst of this light you are not in darknesse , but d d 2 Pet. 1.19 . the day-starre is risen in your bearts : Oh shut not your eyes against any truth of God , rest not in the things you have received , but e e 2 Pet. 3.18 grow in grace , and in the knowledge of Christ . f f 1 Tim. 1.19 . Many there are who of faith make shipwrack . Try g g 1 Thes. 5.21 . all things , but hold fast that which is good : You have formerly honoured mee with your attention when I was present among you h h At Barnes in Surrey . , * * And you were members of my Congregation . you were indeed the fairest flowers in my garden , and much encouragement I received from you in my Ministry , for which I blesse God , and you , and for all the favours you have shewed mee : Be pleased now to peruse these notes , which I acknowledge unworthy your piercing and judicious eyes : The subject of these Sermons is Christ in his beauty , i i Effluens plenus manet . Theophylact. shedding his rayes of glory on all that stand round about him ; This should be k k 1 Cor. 2.2 . the subject of all our Sermons , who are the Messiahs Paranymphs l l 2 Cor. 5.20 . , under-suitors for Christ : 'T is a mercy to enjoy the light of the Sun m m Of old it grew into a Proverb , Satius esse solē non lucere , quam Chrysostomum non docere . much more the bright beames of Gospel-Discoveries . Let us walk in this light , and live up to it , let us prize it , and rejoyce in it : Now the good Lord bring your hearts more and more in love with Christ , and helpe you so to live in him , and to him now , that shortly you may enjoy n n Gaudium in fine , sed sine fine . Bern. de divers . 19. endlesse felicity in his bosome ; This shall be his prayer for you that is .

Novemb. 4. 1648. Your servant in Christ . ROBERT DINGLEY .

To the Wel-disposed READER .

THere are two desireable Suns : Per metaphoram , filius Dei vocatur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sol justu●ae . Mal. 4.2 . Vide Matth. 17.2 . and what so much as these are the desire of Nations ? Now who that 's wise covets not discoveries of the chiefe of them ? This judicious Authors rendition of the Righteous Suns worth , ha's warm'd my heart , God grant it cooles not thine by accident .

Christ as a Sunne is a publick good ; Matth 20.23 . He 's a servant to Saints , He came not to be ministred unto , but to minister : He 's a great one , yet Sun-like serves he his inferiours . Stand and wonder at this . The Sun 's that vast vessell into which the light naturall was gather'd at first , which till then was scatter'd in the Heavens intire Body . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sol qui significat servum , à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chaldaeis ministrare . Dan. 7.10 . Quod verbum in Chaldaica paraphrasi Gen. 40. v. 4. usurpatur . & sic dictus , quoa in adminiscrando tum●ne totius ●●un●● mini●●er si● : He took upon ●im the form of a servant , Phil. 2.7 . Non solum servi ut subesset , sed quosi mali servi ut vap●● laret . Bern. ter. quart. Heb. Cant 1.13 . Exod. 16.21 . But behold ! this feeling Author shewes thee an higher Sun , fill'd with all light spirituall , light marvellous : Christistians , where 's your admiration and adoration of this glorious Sun ? Behold , you that love to see him , he 's a bundle of Myrrh to you ; let him lie all night between your breasts : in your nights of sorrowes and sharpest sufferings , improve him heartily , and use him kindly . For did not he open his Armes , Heart and Bowels in the night of his heavinesse , to embrace , heale and save you ?

Would'st thou be thawed , melted , and well moulded into an heavenly Frame ? In this elaborate Treatise thou hast a glimpse of the means . Lov'st thou to be scorched kindly , and not consumed ? Let this Sun look upon thee . What but this brings forth thy fruit , Cant. 1.6 . ripens that which ha's root , & withers that which ha's none ? Desirest thou to be warmed , heated , inlivened , and cloathed ? Christs presence as an huge Sun effects all this , Deut. 33.14 . Job 8.16 . Mark 4.6 . Rev. 21.32 . and makes thy soule ( his heavenly plant ) to thrive . The woman , the Church which John saw in his Visions , was cloathed with the Sun , i.e. Jesus Christ , & uxor fulget radiis mariti ; even the Spouse shines out in the beames of her Husbands beauty . Matth. 13.43 . They shall shine as the Sun in the Kingdom of their Father . A Christian is never so araied as then .

Gracious child ! what wantst that thy Father hath not laid up for thee in this righteous Sun ? Psal. 136.8 . Psal. 19.5 . The Sun in 24 houres turns round the celestiall globe : so God and Christ come riding on the clouds , the swistest movers in nature . Christ can encompasse all Saints i' th world ●stu oculi , in a moment . Jer. 31.35 . He can and will adorn the with immense glory , rule thee and speed thee in every performance .

He will attract thee to himselfe , exhale , draw , and dry up all thy empty vapours , and sinful bloody issues , make thy dark aire light , and fill thy obscure intellectuals with an huge masse of visions . Eclipse not then this Sun . What! shall fleshly delights and carnall pleasures intervene , interpose , and chop in 'twixt sweet Christ and thine own soule ? Will not this veile his beauty from thee ? Luna ingerens inter solem & obtuitū nostrum ohumbrat solē . This moon of earth , & earthly trash should be under foot Rev. 12.1 . Chrysost. hom. ad Pap. Antioch . and cause that thou thy selfe shalt lie downe in sorrow ? 'T is a wonder to the wise , that sith all fire ascends , the version of the Sun-beames should be towards the earth , and that the light thereof should stream downward : But behold a greater , viz. Jesus Christ laying out himselfe on sinners to make them Saints , the Maker cloathing himself with the person made .

After Paul came from Paradise , 2 Cor. 12.4 . Nee Christus nee coelum pacitur hyperbolen A man cannot hyperbolize in speaking of Christ and Heaven . Trap. in loc. Oecolampadius on his death-bed spake thus , Hic sat ●●is , Here 〈◊〉 hin me is divine light in p●enty . where CHRIST dwells , he affirm'd that he saw such things there , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is not possible for a man to utter : for words are to weak to expresse its worth , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , word lesse words .

And if such be the glory of his mansions , what is he ? and what mortall can behold his face and live ? Excellens sensibile destruit sensum the object is to strong for the seeing faculty ; James 1.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man without Jesus Christ , is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vu●gus fictilis . He is but an Earthen pot , Isa. 64.8 . the eye is little whilst here , and therefore takes not in much of such light : light and brightnes makes one stone excel another , & stars themselves to our-shine each other ; but this Sun excels them all , having no parallax , no variablenesse , hee 's alwayes one and the same to his : be not thou then wholly void of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a tacite consent and seed-plot of grace for Christ , Vae mundo àl scandalis , vae , vae , vae , ab exemplis bonis . Bernard . and walk not unworthy of him .

Finally , this pious Author ha's painfully anatomiz'd Christ unto thee , as a glorious Sun , a Righteous , Rising , and Healing Sun : Doe thou blesse God for such an instrument of Sions good , Gratiae cessat decursus , ubi non est gratiarum recursus . who hath spoken these things from his owne heart , to correct and comfort the hearts of others , lest the same Sun harden thy heart , which is wont to soften others . Thus speakes he , who prayes that the followers of the Lamb may be many , and subscribes himself a lover of the meanest of the Members of Christ ,

From my Study in Brides Church-yard ▪ Novemb. 5. 1648. SAMUEL MOORE .

A Table of the Principall Heads contained in this Discourse , viz. this 2d Part. OF the Book of Malachy . Page 151 Of this 4th Chapter and its parts . Page 152. to 155 The Text divided and Poynts raised . Page 155 , 156 Two Poynts raised from the Coherence . 1. Christ is at once a scorching Oven to sinners , and a refreshing Sunne to Saints . Page 156 Three Grounds . Page 157 1 Use . Let not dogges catch childrens bread . Page 157. to 160 2 Use . Let not children feare the dogges whip . Page 160 2. Christ a reviving Sun to such as feare the Lord. Page 161 , 162 , &c. What this feare of God is , and why Christ will shine on such ? Page 161 , 162 Three Vses of the Poynt , ubi motives and helps to feare God evangelically . Page 162. to 165 1 Doct. from the Text in generall is this ; There were many cleare predictions of the coming of Christ in the old Testament . Page 165. to 180 1 Reason to prepare the people for the coming of Christ , and quiet them in the expectation of a Messiah . Page 168 , 169 2. Reason , to manifest the truth , wisdome , and power of God , in their punctuall fullfilling in all the circumstances . Page 169 170 3 Reason . To silence and convince the Jewes . Page 170 1 Use . Against those that thinke hardly of those under the old Testament , a● though they were not redeemed by Christ . Page 171 , 172 2 Use . See our happinesse and duty that see most of those prophesies fulfilled . 1. Our happinesse in five respects . Page 172. to 176 2. Our duty in five things . Page 176. to 180 2. Doct. Jesus Christ is that glorious Sun that shines upon the Church . Page 180. to 223 The shell crackt , and the kernell commended in 21. particulars . 1. The Sunne is of a communicative nature . Page 180. 181 2. The manner of the communication observable . Page 181. to 185 3. There is but one Sunne , although the Starres are innumerable . Page 185. to 187 4. The Sunne is at the Lords commandement . Page 187 , 188 5. 'T is a body of an unconceivable magnitude . Page 189 , 190 6. I● hath a dazeling splendor . Page 190. to 194 7. The Sunne is the beauty and ornament of the world , and discovers the worlds beauty . Page 194 So Christ is the beauty , 1. Of soules . Page 194 2. Of Nations . Page 195 , 196 3. Of Heaven . Page 196 , 197 8. The Sun by situation is in the midst of the Planets . Page 196 , 197 9. The Sunne is very admirable and wonderfull in its motion . Page 197. to 200 10. The Sunne by his light is expergefactive , or awakening , so Christ . Page 200 , 201 11. The Sun pierces and penetrates into the bowells of the earth . Page 201 , 202 12. It easily expells the thickest darknesse . Page 202 , 203 13. The Sun is seene by its own light . Page 203 14. It exhales the thick and muddy vapours . Page 203 15. The Sunne abides pure in his beames when the ayre is corrupted . Page 203 , 204 16. The Sunnes heat is felt when his face is maskt with clouds . Page 204 , 205 17. The Sunne is usefull to generation and production of fruits . Page 205 , 206 18. It works diversly on different objects , as butter , clay , Page 206 19. The Sunne comforts , and cheares up the creatures . Page 206 207 20. Neither Moon-light , Starre-light , nor Torch-light , can make day , if the Sun be wanting . Page 207 , 208 21. Wee are not greatly troubled when the Sunne sets or is eclipst . Page 208 , 209 Wherein Christ and the Sunne differ . 1. The Sunne is but a creature . Page 209 2. It can discover things obvious , but not give sight to the blind . Page 209 , 210 3. Countries in the torrid Zone have too much of the Sunne . Page 210 4. The Sunne is good by aspect , but evill by conjunction . Page 210 , 211 5. The Sunne must one day be blown out , viz. at the end of world . Page 211. to 213 Where 't is shew'd in what sense Christ shall deliver up the Kingdome to his Father . Page 212 1 Use . See the audacious impudence of the Pope , that stiles himselfe the Sunne of the Church , and the Sun among the Starres . Page 213. to 216 2 Use . To confute an old heresie , new drest , that Christ dwells in the orb and circle of the Sunne . Page 216 to 218 3 Use . See the happinesse of our condition that enjoy this Sun in the Gospel . Page 218 4 Use . It opens their misery that have no interest in Christ , they are as People neere the Artick Pole without the Sun . Page 219 5 Use . To check those that seek to cloud and eclipse our Sunne , but in vaine . Page 219 6. Exhortation to many duties , viz. 1. To admire the beauty and amazing splendor of Christ . Page 220 2. Open your hearts to receive this light , down with the shutts of wilfull ignorance , and this Sun shines in thee . Page 220 3. Be clothed with this Sunne , and have the Moone under your feet . Page 220 4. Set the Watches of your lives not by the clock of example , but the Sun-Diall of the Word . Page 221 5. Delight in Christs day , commonly call'd Sunday , or a day dedicated to this Sunne . Page 221 , 222 6. Labour to be and doe like Christ . Page 222 7. Let Pilgrims be comforted . Page 222 , 223 3. Doct. A Sun of righteousnesse . Page 223 , &c. The Point opened at large . He is a Sunne of righteousnesse . 1. Inherent . 2. Imparted . 3. Imputed . 4. Remunerative . 1. He is a Sunne of righteousnesse inherent in himselfe , he is holy and pure , as the Sunne without spot : Foure Questions answered . Page 224. to 226 1 Inference . Then a vast difference between the first and second Adam . Page 226 , 227 2 Inference . Erberies doctrine dangerous . Page 227. to 230 3 Inference . See the desperate madnesse of this world to condemne such a one as a malefactor . Page 230 , 231 4 Inference . Adore the matchlesse love of Christ , in that having no sinne he took ours . Page 231 5 Inference . Hence 't is manifest , impenitent sinners shall not be spar'd of God . Page 231 , 232 6. Lay Christ as a pattern before you . Page 232 2. Christ the Sunne or fountaine of imparted or infused righteousnesse , even all those rayes of beauty and holinesse shed on beleevers . Page 232 , 233 , &c. Three Questions answered . Page 233. to 236 1 Inference . See the dangerous condition of profane Gospellers and subtle Libertines . Page 236 2 Inference . Labour to finde and feele this work in you , ubi motives to get it done . Page 236 , 237 3 Inference . See whence all your infused righteousnesse must come , not from Ordinances , Angells or God himselfe out of Christ . Page 237. to 239 3. Christ is the Sunne and fountaine of imputed righteousnesse . Page 239. to 240 , &c. The Poynt opened , and three Questions answered . Page 240 to 243 1 Inference . See the folly and madnesse of Justitiaries . Page 242 2 Inf. Here 's comfort for beleevers . Page 243 4. Christ is the Sunne of righteousnesse remunerative ; and that 1. in remembring and rewarding his followers . Page 244 And 2. in administring Justice with an equall and impartiall hand . Page 245 1 Inf. Let not beleevers mourn under the non-accomplishment of promises . Page 246 2 Inf. Nor sinners presume , because God is slow to wrath and patient . Page 246 4. Doct. There is a time of Christs arising and discovering himselfe and beauty to the world , and to the soule . Page 247 to 265 1. Enq. When Christ may be said to arise in the world ? 1. Properly and literally , 1. in his incarnation , 2. Crucifixion . 3. Resurrection and Ascension into heaven . Page 247 to 250 2. Spiritually , or mystically . 1. when the Gospel is preached . 2. when his Church is defended . 3. when he comes in glory at the last day . Page 251 , 252 2. Enqu . When in a soule ? When he comes , 1. to enlighten . 2. Renew . 3. to quicken the soule . Page 252. to 254 3. Enqu . Wherein Christs revealing and discovering himselfe is like the Sunnes rising . 1-'Tis by degrees . 2. it scatters mists and dewes , 3. 'T is the rising of millions . 4. not alwayes visible . 5. It s visible rising attended with the singing of birds , and welcome to all but whoremongers and robbers . 6. in the East . 7. All the world cannot hinder it . Page 254. to 258 4. Enqu . Touching the disparity in foure things . Page 259 , 260 1. Use . Rejoyce in Christs appearances . Page 260 2. Use . Worship this rising Sun . Page 260 , 261 3. Use . Reckon on the rising of others with but against Christ . Page 261 , 262 4. Use . Prepare for Christs settings , first on the land , 1. in temporals , 2. in spirituals . Secondly on your soules : three staying thoughts then to quiet the heart Page 262 to 265 5. Doct. When Christ thus arises , then hee comes with healing in his wings . Page 265. ad finem 1. The expression opened at large . Page 265. to 272 2. The poynt proved by two Arguments . 1. Arg. Christ a most skilfull , carefull , and faithfull Physician . Page 272 , 273 2. Arg. Hee heales corporally , spiritually , and politically , Page 273. to 278 Quest. What are the grounds and reasons why Christ heales our soules ? Ans. 1. 'T is his goodnesse so to doe . 2. His office . 3. Beleevers are one with him . 4. No other eyes can pitie them . 5. Christ would marry and receive them into his bosom . Page 278. to 280 Caution . Wee are not perfectly healed here , but still lie under the Physicians hands . Page 280 1 Use . Hence see your naturall condition , sick and full of botches and sores . Page 280 , 281 2 Use . Terror to all that will not be healed by Christ . Page 282 , 283 3 Use . Marveilous comfort for all beleevers , let them rejoyce in Christ . Page 283 Seven great objections answered . Page 283. to 288 1. Object . My sins are great , and my spirituall diseases grievous . Page 283 , 284 2. Object . Green wounds may bee cured , but mine are old festred sores . 285 3. Object . My diseases are relapses . 285 , 286 4. Object . If Christ were but sensible of my pain , hee would cure me . 286. 5. Object . Or if he were at hand be might doe somwhat , but he is in heaven . 287 6. Object . Others neglect me , why should Christ regard such a worm●s I am ? 287 , 288 7. Object . When hee doth come and cure me , hee will expect large fees , and I have nothing to return him . 288 4. Creep under the healing power of Christs wings . Some motives . 288 , 289 The meanes , to f●●quent the Ordinances especially . 1. The Word . 2. Prayer . 289 , 290 Doe thus , and in patience possesse your soules , wait , wait , I say on the Lord , his time the best . 291.

THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST . MALA . 4.2 . Part of it .

The Sun of righteousnesse shall arise with healing in his wings .

MALACHY a a John Diodate in Argument on Mal. signifies an Angel or Messenger , and because there is no mention elsewhere of this Prophet , some thinke it no proper name , but a name of office , and that thereby may be meant Ezra , or rather Haggai ( who is so termed Hag. 1.13 . ) But howsoever , it is likely he was the last of the ancient Prophets ; and certain it is that this Malachy wrote to the severall Tribes , which were returned from Babylon , after the re-edifying of the Temple , confirming the doctrine of the fore-going Prophets , and carrying on the Reformation of what was yet corrupt , either in Gods service , or the peoples lives .

Of the Chapter . This Chapter is neere of kin to the Gospel , not onely in place but nature , for it is purely Evangelicall , sounding with silver Trumpetts the Messiahs approaching ; Wherein is contained both matter of prediction and injunction .

1. There is matter of prediction touching three particulars , Judgement , Mercy , and John the Baptist .

1. Of judgement and furry to all impenitent and obstinate sinners , vers. 1. b b So Hierome and the ancient Expositors . By it opposing their former blasphemy , Mal. 3.15 . ) such as will not receive Christ as his coming , the day is coming ( the grand Assizes that will make a gaole-delivery ) when all stout-hearted sinners shall as so much stubble be cast into the hot Oven , of Gods wrath , saith Remigius , which is Hell , saith Lyra.

2. Of mercy and goodnesse to the Godly , vers. 2. and 3. Where three things are promised , Christ , Growth , and Victory .

1. There is a Promise of the Messiah , vers. 2. The Sun of righteousnesse shall arise with healing in his wings . i. e. Christ shall come according to all your expectations , to refresh your drooping soules .

2. There is a Promise of Growth in grace , vers. 2. And ye shall goe forth and grow up as the calves of the stall . I know c c Hierom. Re●●g V●tab . and. so Tertull. lib. de Resur . c. 31. some understand this of Christs second coming , and the resurrection , when beleevers shall goe out of the Prison of this life or the grave into heaven ; But I rather think it signifies the increase of grace in this life . You shall grow — The 70 hath it , skip or frisk ; The Chalde , You shall thrive or grow fat and plump . As the calves of the stall . The 70 hath it , Like calves at liberty ; but Marbeck signifies Saginarium , a stable or stall where calves are fatted . The drift is this , All d d Corpus nostrum continuè aut crescere cōstat aut decrescere , sic etiam necesse est & spiritum aut proficere s●mper aut deficere . Gen. 18.12 . Vidit Jacob in scalam Angelos ascendentes & descendentes stantem vel residentem neminem . Bern. Epist. 91. & 254. Gods elect shall grow and thrive in grace . Ezek. 47.3 , 4 , 5. John 15.2 . Philip. 1.6 . James 2.5 . Grace is of a growing nature , and the wicked grow every day worse and worse , 2 Tim. 3.13 . Phil. 3.13 , 14.

3. There is a Promise of Victory over enemies of the Church , vers. 3. And yee shall tread down the wicked , for they shall be ashes under the soles of your feete in the day that I shall doe this , saith the Lord of Hosts . You shall tread them down . The Chaldee reads it , You shall thresh them ; the meaning is , you shall be over them , and subdue them , and trample them as dirt under your feete . Now hence you may observe . 1. God many times letts his people see their desire on his and the Churches enemies . 2. God many times destroys the wicked enemies of his people , by the hands of the Church , and by their meanes . Yee shall tread , e e Luther call'd his grones his gunns , but beleevers may have other weapons too . Psal. 58.10 . Heb. 12.4 . Rev. 17.14 , 15. &c. 3. Wee must wait with patience for these things — In the day that I shall doe this saith the Lord . 4. When Gods people engage against their enemies , God himselfe will be their Generall — The Lord of Hosts : Wee have had much experience of these things in our dayes .

3. As there is a Prediction of judgement and mercy in these three things , so of Gods sending John Baptist to fore-run the Messiah , vers. 5. and 6. Behold I will send you Elijah the Prophet , &c. The Papists understand it of the true Elijah , and Ribera is fierce for it , the reason of their contention is to prove the Pope is not Antichrist , for ( saith Sanders ) Elijah for certain must resist him , but Elijah is not yet come to doe it , Ergo — f f John called Elias non propter identitatem personae , sed spiritus et virtuti● . Jun. Parall. lib. 1. Par. 31. Pet. Martyr . Loc. clas. 3. cap. 16. sect. 21 , 22. Lucas Osiander thinks that by Elias here is meant Martin Luther . We say that by Elijah here is meant John Baptist , Luk. 1.17 . Mat. 17.10 , 11 , 12 , 13. and Mat. 11.13 , 14. All the Prophets prophesied till John , and this is Elias which was for to come . Saint Mark makes the last words of Malachy to be the first words of his Gospel : Now the work of John was by preaching of repentance , and thundring out the Law to prepare and make way for Christ , for Mercy would be wellcome to sin-discerners .

2. As you have a Prediction touching these things , so you have an Injunction , vers. 4. Remember the Law of Moses , &c. g g Lex enim manifestando Dei justitiam homines propriae injustuiae coarguebat , Nam in praeceptis Dei tanquam in speculo intueri poterant quam procul abessent à verâ justitiâ , it a admonebantur quaerēdam esse alibi justitiam . Cal. in Gal. 3.24 . The Text. The Law was a School-master to lead us to Christ , therefore he bids them reade and minde that : Again , whilst he is speaking of Christ the Saviour , he would not have them grow wanton or secure , for the Law must continue a rule of obedience to the worlds end ; finally , because from hence they were to have no more Prophets till Christs coming , when John should be his forerunner , he would have them give the more diligence in reading and exercising themselves in the Law . And thus we have taken a view of the whole Chapter ; Now to the Text.

The Sun of righteousnesse shall arise with healing in his wings .

If we look on these words with reference to the matter foregoing ; Two poynts may be observed .

1. That Christ who is a scorching Oven to proud sinners , is a refreshing Sun to drooping Saints . 2. That Christ is a reviving Sun of righteousnesse onely to such as feare God and tremble at his glory .

If you look on the words as they are in themselves , you have in them a prediction and a description of Christ .

1. A Prediction ; The division of the Text. The Sun of righteousnesse shall arise ; viz. the Saviour shall come .

There were many cleare predictions in the old Testament of the coming of Christ .

2. A description of him in the Beauty of his person and manner of operation .

1. His person is described . 1. in that he is exceeding glorious as the Sun , and 2. in that he is very pure , a Sunne of righteousnesse .

2. The manner of his operation is described likewise ; for 1. It is by arising and discovering himself and beauty to the soule . 2. It is with healing in his wings .

So that the main Poynts are foure . Doctrines . 4

1. Jesus Christ is that glorious Sun that with resplendent lustre shines out upon the Church . 2. Christ is a Sun of righteousnesse . 3. There is a time of his arising and discovering himselfe to the world , to the soule . 4. When Christ who is the Sun of righteousnesse doth arise on beleevers , he brings healing under his wings , he doth much for us is poynt of grace and comfort . First of the coherence .

Of all which in order ; lend me your helping hand by prayer .

I begin with the coherence of the Text , 1. Note from the coherence . as it hath reference to the foregoing words where the first note is this , that h h Exod. 34.6 , 7. and Rom. 2.3 , 4 , 5 , 6. Christ is at once a scorching Oven to pro●● sinners , and a refreshing Sunne to droopi●● Saints .

The Poynt may easily be prov'd from the Titles , Wisdome , and Justice of Christ .

1. From his Titles ; He is called a Saviour , in reference to beleevers , and a brother , a friend , a husband ; but in reference to the wicked , a Judge , a creditor , an enemy ; A Lamb to his friends when on the Throne , A Lyon to his enemies , &c.

2. From his Wisdome ; onely children and fooles smile or frown alike upon all , friends and enemies ; others know when to looke pleasingly , and when gravely ; much more a a He can make forth himselfe in severall postures , sutable to severall relations . Christ , in whom are hid all the treasures of wisdome and knowledge .

3. From his justice , which calls upon him to give every one according to his workes : As for beleevers , though they can merit nothing at Gods hands , yet Christ hath purchased heaven for them , and God hath promised rewards unto them , and therefore God is faithfull and just to forgive , reward and save them . And as for Reprobates , they doe even dare God , and dishonour him much , by breaking his Lawes , and slighting his Commands . And besides , God hath severely threatned them in the Word , and therefore he is not just , unlesse they suffer .

By way of Inference ,

Let not Dogs catch the childrens bread , Inference . 1 not children feare the Dogs whip .

First , is Christ at once an Oven and a Sun ? Then let not Dogs catch the childrens bread , nor wicked wretches meddle with Saints comforts : What have you to doe to take my promise into your mouthes that are resolved to goe on in a course of sin ? Many dainties are preparing for the Saints , but you shal not taste of the Supper . How ill will a Jewell become a Swines snout ? Surely Gospel comforts are pretious Jewels , and wicked ones ( saith Peter ) are filthy Swine , . Think not because he is good to others , he must needs be so to you , for at the same time he is a Sun and an Oven . Read the first verse , and you will see four things speaking terror to impenitent sinners , notwithstanding all the choyce comforts appertaining to beleevers .

1. Foure things in the Context thunder terror . Forbearance is no Quittance , a Reprieve no pardon , a Truce no Peace . The day commeth that shall burn as an Oven . Though 't is not yet come , it is comming ; Eccles. 8.11 . and Psa. 50.21 , 22.

2. c c De excelso gravior est casus major de alto ruina . Be n. ad soror . cap. 39. God wil chiefly set himself against proud & stout sinners , such as flourish in wickednesses as a green Bay tree ; such as the world takes notice of for jolly and happy fellowes , Psal. 37.35 , 36. Job 24.23 , 24. Prov. 33.35 . Rev. 6.15 , 16. Jam. 5.1 . And therefore envy them not , but rather pitie them , for their fall is the d d Et gravius sun●n● culmine nuss●●●uunt . M●●n . in . E●●● . 1. greater .

3. Sinners though never so great , rich , or honorable , yet they shall have no power to resist Christ , or to help themselves . The proud shall be as stubble . Though in this life they be Iron and Brasse , proud & stout against God , yet they shall be as stubble , weak and unable to make resistance , as little strawes , or small stickes , poore stubble that cannot fortifie themselves against the flame , Jer. 13.24 . Isa. 47.14 , Idem 27.4 . Psal. 37.20 . Isa. 1.31 . Nab. 1.10 . Dan. 4.30 , 32. Isa. 40.22 . Dan. 4 , 35. They are as stubble and grashoppers to him , and his arm is clothed with power .

4. Reprobates shall be fully and utterly destroyed , God will leave them neither root nor branch ; their ruine is irrepairable ; not that sinners hereafter shall be annihilated , or have leave to dye : no , they must live to feele what infinite power can inflict upon them . c c Quia omnis peccator , peccat suo aeterno . But the meaning is , they shall be utterly wasted of all joy , and comfort , and hope .

O consider this you stiffe necked sinners , look up and behold , every cloud is lined with thunder , and the brow of GOD is pleated with wrinkles of displeasure : f f Notandū est pios in manus duntaxat hominum incidere , impios vero ( quod longe terribilissimū est ) in manus Dei viventis . B●●linger in Heb. 10.31 . O 't is a fearfull thing to fall into the hands of the living God , those hands that span the heavens , and shake the pillars and foundations of the earth , those hands that have been stretched out all the day long to embrace you , but you would not .

Is Christ a Sun as well as an oven ? Inference . 2 Then as Dogges must not catch the childrens bread , so children need not feare the Dogs whip : all these instruments of death , are nothing to you that are children of life , Feare not , tremble not you heires of glory , for 't is your Fathers good will to give you a Kingdome : Loe , his bosome is opened to you , you are his Jewels , and the Signet on his right hand . T is true , the Oven is heated and prepared , but will hee throw the apple of his eye in ? will Christ cut off his members , and fling them in ? Whilst the Oven is heating for reprobates , is not heaven fitting , and furnishing , and perfuming for you ? Lift up your drooping heads , for your redemption draweth nigh . g g Necesse enim fuit communi mundi tristitiae & anxietati , piorum gaudium opponi quasi e regione , & n●tari inter ipsos & reprobos discrimen , ne Christi adventum exhorrescerent ; Scimus Scripturā non de ultimo tantum judicio , sed de omnibus quae quotidie Deus exercet , varie loqui prout vel ad fideles vel ad incredulos dirigit sermonem . Sic Calv. in Luc. 21.28 . Mark the Text.

BVT unto you , &c. The adversative forme shewes the opposition of these to them that were mentioned before , and the manifest difference of Gods dealing : They shall be cast into the oven , but unto you the Sun of righteousnesse shall arise with healing in his wings . A blessed BUT to us , a BUT full of Nectar , levell all your golden Arrowes of thankfulnesse at this BUT . The Sunne is hot as well as a flaming Oven , but not so hot , Christ is a sutable good unto all his people , fitted to their wants and capacities . And so much of that poynt .

2d Note from from the coherence . Christ is a reviving Sun of Righteousnesse to such as feare God . This is so linkt with my Text , that somwhat must be spoken . Wee 'l enquire

1. What the feare of God is .

2. Why Christ will shine upon such .

First , what the feare of God is .

h h Aliud est timere quia peccaveris , aliud timere ne pecces . Philip in Job . There is a slavish and sinfull feare , which onely feares Gods anger , and scares us away from him , 1 John 4.18 . Gen. 3.8 . Rev. 6.16 . Jam. 2.19 . Rom. 8.15 .

2. There is a Filiall and Reverentiall feare , compounded of Admiration and love : Its object is Excellency , and its ground apprehension of disproportion Heb. 12.28 . Eccles. 5.2 . & 9.4 . Prov. 13.13 . Hos. 3.5 . Isa. 25.3 , 4. Jer. 5.24 . & 33.9 .

Now precedency is given here , and elsewhere in the Scripture to this grace , for many reasons k k John Brian in a Sermon on 1 Sam. 12.16.17 , 18 pag. 13 , 15. .

1. The feare of Gods Name is the fountain , root , or foundation of Religion . Psal. 111.10 . 2. It gives beauty and amability to all other Graces and Duties , Psalm 2.11 . & 5.7 . 3. 'T is frequently put for the whole worship of God , Acts 9.31 . Pro. 31.30 .

i i Nemo melius diligit , quam qui maxime veretur offendere . Salvian Epist. 4.

Secondly , why the Sunne of righteousnesse will shine out upon such as feare hi● name ? I answer , Such are humbled , and emptied , and see their need of mercy , and such will not abuse his love , and the Lord hath promised his favour to such , not onely in the Text , but Matth. 5. l l Beati qui lugent , nam hoc modo formantur ad percipien●●n aeter●●●●audium , & q●●s●st●●●u lis e●●tantur , ne alibi quam in Deo solidam consolationem quaerant . Calvin . in Mat. 5.4 . Blessed are they that mourn , for they shall hee comforted . And Isai. 50.10 . Who is among you that feareth the Lord , that walketh in darknesse and hath no light ? Let him trust in the name of the Lord , and stay himselfe on his God * * Manencibus igitur in tenebris filiis diffidentiae evadit in novam hanc lucem , lucis filius , de potestate tenebrarum , si tamen jam fidenter Deo dicere potest , particeps ego sum omnium timentium te . So Bernard speaking occasionally of my T●xt . Bernard . Epist. 107. .

m m Gemendus est qui non gemit . Greg. Then let us bewaile the want of this grace among us , Vse . 1 and mourn for them as will not mourn for themselves . Wherefore are men so carelesse what they think , speak , or doe ? They have not the feare of God in their hearts n n Pueri lucernam non timent , larvam timent . Ita , &c , though they feare things they need not . Psal. 36 . 1-5 . Rom. 3.10 . to 29. Gen. 20.11 . Why is the face of Christ the Sunne of Righteousnesse hid from many ? It is to be feared they have gone to the utmost bounds of their liberty , if not beyond it .

2. See if you be in that small but blessed Vse . 2 number of them that feare the name of God .

1. Is it your constant care to avoid those things that are displeasing to God , Marks of the feare of God . Pro. 3.7 . even every known sin , though never so secret ? Levit. 19.14 . Genes. 42.18 . Nehem. 5.15 .

2. Doe you study to doe that which is acceptable to God , aiming at Perfection ? See Eccles. 12.13 . Deut. 5.20 . Psalm 112.1 . 2 Cor. 7.1 .

3. Doe you slight the displeasure and power of men in comparison of Gods , 1 Pet 3.14 , 15. Mat. 10.28 . Isa. 8.12 , 13.

4. Doe you imploy and demeane your selves in holy things with reverence , using the very Name and Attributes of God in your ordinary discourse with trembling ? Daniel 6. 1 Corinth. 7.25 . Luke 12.45 . Isai. 8.12 , 13.

3. Be perswaded to get and cherish in your hearts a filiall feare of God , Vse . 3 that so the Sunne of righteousnesse may love to scatter his beams upon you .

1. Take some motives .

1. The fearfull condition of such as are secure , and without any feare of God , 1. Motives to feare God . Psal. 90.11 . Eccles. 8.13 . Jer. 2.19 .

2. The blessed estate of such as live in the feare of God , they are favourites of Heaven , and the blessings of this life and the next belong to such , Psal. 147.11 . Prov. 22.4 . Psa. 85.9 . & 103.17 .

2. Use these helps .

2. Helps to the feare of God . 1. Be much in reading and hearing the Word , Deut. 13.11 . Psalm . 19.9 . Deut. 17.19 .

2. Be frequent in Prayer , Jer. 32.40 . Psal. 86.11 .

3. Acqu●int your selves with godly sorrow , 2 Cor. 7.11 .

4. Act Faith on the promises , Hebr. 11.7 .

5. Give scope unto your hearts in meditation , 1. Touching Divine Omnipresence , Prov. 15.3 . 2. His Omnipotency , Luke 12.5 . 3. His justice in punishing sinne , 1. Pet. 1.17 . 4. His truth in fulfilling his threatnings , Heb. 3.16 . 5. His particular judgements against sin , Rom. 11.20 . 6. The uncertainty of life , o o Hierome thought he alwayes heard this sound in his e●●●s , Surgite Mortui , &c. and the last trumpets blast , 2 Cor. 5.10 p p Psal. 147.11 . Cum dixisset timentes adjecit sperantes . August . Vis a Deo fugere ? ad ipsum fuge ; vis fugere ab irato , fuge ad placatum . Idem in Psa. 30 7. His infinite mercy , and all his benefites , Psalm 130.4 . Jer. 5.24 Psal. 72.5 .

Consider the motives , and follow the rules , and doubt not but the feare of God shall possesse you , and the Sun of righteousnesse revive you . Amen .

And thus much of the coherence , come we now to the words themselves .

The Sunne , &c.

And first , Of the Text it selfe . let us speak somewhat of the words , as a prediction of the Messi●h : For Malachi fore-tels that Christ the Sunne of righteousnesse should arise with healing in his wings . Observe thence ,

There were cleare predictions of the coming of Christ under the old Testament . Doct. 1 No sooner was man fallen , but Christ was promised : The Seed of the woman shall break the Serpents head . Christ often appeared in the visible shape of an Angell , to inure the people and prepare them for the incarnation , q q See Doctor Taylor of the types and shadowes of Christ . all the ceremonies under the Law pointed out Christ , and all the Prophets foretold of the Messiah : Daniel and Haggai spake so clearly of the time of Christs comming , which was to bee while the second Temple stood , that the Jewish Doctors and Rabbins knew not what to say to excuse their unbeliefe , but r r Rabbi Sam in aureo tractatu de miserrimo statu Judaeorum . confessed indeed , that his comming was to bee about that time , and that the sins of the people caused him either not to come at the promised time ; or if he did come , yet hitherto to hide himselfe in the Seas , or inaccessible Rockes , and not to manifest himselfe unto his people Ish Copher , that is , a Reconciler , or a Peace-maker between God and Man . s s Greg. Will . pag. 948. Isai. 7.14 . Micah 5.2 . Hos. 11.1 . Mal. 4.5 . Psal. 41.9 . . The Prophets did not onely speak of the time , but also punctually foretold almost every thing that should happen throughout the life of the Messiah , and touching his death and resurrection . Isaiah said , a Virgin shall conceive him ; Micah , that he should be born in Bethlem-Judah ; Hosea foretold of his flight into Aegypt ; Malachi , that John should fore-run him , t t Quicquid est veteris Testa menti Christum sonat . David , that his own Disciple should betray him . In a word , how falsly he should be accused , how basely hee should bee handled , what kinde of death he should dye , betwixt the wicked , how his garments should bee taken from him , how he should have gall and vinegar to drink , how his bones after death should not be broken , nor his flesh lye so long a● to see corruption . &c. The Sybils spake much of Christ by way of prediction ( as Varro , Baronius and u u Aug. de Civ . Dei , lib. 18. cap. 23. with the notes of Ludovicus Vives , and Bp. Montague . Acts and Monuments of the Church before Christ . lib. 2. cap. 3. p. 157. Austin tell us ) they long before Christ ( being heathens inspired by God ) said , that a famous one should bee born of the virgin Mary , daughter to Anna , and wife to Joseph at Bethlem , that he should be baptized in Jordan , and the holy Ghost should come downe upon him as a Dove . The most famous of the Sybils for this , was Erythraea , that made a Poem , whose initiall letters put together make these words ,

Jesus of Christ Son of God , Saviour .

The sum of this Acrostichis , & other Prophesies of Christ by Sybilla , is thus abridged by Austin out of Lactantius . He shall afterwards fall into the hands of misbelievers , they shall give him , being God , blowes upon his cheekes , and bid him guesse who struck him : with impure mouthes shall they spit poyson at him , he shall bow his back to the whip , and being smitten , hold his peace ; no man shall understand what the Word is , he shall be crowned with thorns , and shall speak to them in Hell , they shall give him gall to eat , and vinegar to drink , such entertainment shall they provide for him . O foolish nation , they have not known their God representing himselfe to humane knowledge . the vaile of the Temple shall rent in twain , and for three houres it shall be dark night at high noon , he shall be put to death , and sleep three dayes , and then returning back from Hell , shall appeare alive in the day time , and shall manifest the beginning of Resurrection to such as are raised up . Cicero speakes much of this , and wonders what those initiall letters ( mentioned ) would have .

This Erythrea lived about the time of Codrus before the siege of Troy : she lived about 2700 yeares agoe .

Thus God gave some light to the Gentiles , by some of their owne prophesies , which they would read and heed , and their Emperours kept and perused in all their straights . Virgil lived 20 or 30. yeares before Christ , his fourth Eglog is much concerning Christ , and learn'd of the Sybile . 'T was much admired of the Ancients , Hierom thinkes he had faith , one Marcellinus they say , was converted to Christianity by that onely . The Sybils prophesies were so fulfilled in Christ , & quoted by the ancient Fathers of the Church , that the Pagans commonly stiled Christians Sybillianists , saith Origen . All this and much more was foretold of Christ . But why were there such clear prophesies of Christ in the old Testament ? I answer , for three reasons especially .

1. To prepare the people for the comming of Christ , Reas. 1 to stay and quiet their hearts in the expectation , God would train up his Church by ceremonies and predictions to strengthen their faith in Christ . The Church in its nonage and infancy was under these Tutors , which were as Schoolmasters to bring them to Christ . Gal. 4.2 . & 3.24 . God respected them as children , and erected for them in Jewry a little free Schoole , set up in a corner of the world , he appointed the Law and Prophets as their Primmer or A. B. C. out of which they might easily spell a Messiah and so they did . For about the time of Christs comming , the people of God had raised expectations and longing desires after him . We read of Simeon , that he waited for the consolation of Israel , Luke 2.25 . And in the same chapter it is said , that Hannah spake of Christ to all that looked for Redemption in Jerusalem , verse 38. Yea we read , that not onely the Jewes , but Samaritans expected his comming , w w Nam & ipsi Samaritani Christum expectabant hactenus cum Judaeis sentientes , tametsi in cultu extra Christum admodum inter se essent diversi . Musculus in locum Ergo cum Messiam dicit venturum de tempore propinquo videtur loqui , & certe multis argumentis satis constat passim tunc erectos fuisse omnium animos Messiae expectatione , qui rebus misere collapsis imo perditis , succurreret . Calvinus in Johan. 4.25 . John 4.25 . The woman ( of Samaria ) said , I know that Messias commeth , which is called Christ , when he is come he will tell us all things . So that by these prophesies of Christ , all the Regions round about were white unto the harvest , v. 35.

2. To manifest the Truth , Wisdome , Reason . 2 and Power of God in the punctuall fulfilling of them in all their circumstances . Nothing was done by Christ which was not foretold ; and nothing was foretold of Christ , which was not done x x Vide Bp. Hall in his passion Sermon on John 19.30 . at the beginning , p. 412. ▪ Mathew hath noted 32. several prophesies concerning Christ fulfilled in his Birth , Life and Death : to all which John hath added many more , and still the burden or undersong of every event is this , Vt impleretur — That it might be fulfilled which was written by the Prophets , saying , &c. which insinuates the sweet harmony between the Prophets and Apostles y y Theodoret de curat Graec. affect , lib. 2. . So that as Numenius said , Plato was nothing else but Moses translated out of Hebrew into Greek : and Ascham , that Virgil is nothing else but Homer turned out of Greek into Latine : so the New Testament is nothing else as it were , but 〈◊〉 ●ehearsal and exposition of the Old , which wonderfully commends unto us the truth of God in performing , his wisdome in contriving , and his power in effecting all that was foretold , so that not a tittle was unaccomplished , &c. z z By Lawr. Clarksons Pilgrimage of Saints , p. 4. . This ought to confirm us in the Divinity of the Scriptures , which now among other fundamentall truths is called in question .

3. To silence and convince the Jewes , Reason . 3 that this is Christ the promised Messiah , & that they are not to look for another . How are they besotted that will not be convinced by the old Testament , that Christ is come . a a Impletae erant omnes prophetiae , sut latum erat Israeli regnum & sacerdotium devenerat in potestatem & gubernationem Gentilium , juxta veterē Israelis prophetiam . Gen. 49. Bullingerus in Joan. 4.25 . 'T is said in Gen. 49.10 . That the Scepter should not depart from Judah till Shilo came . They all see & confesse the Scepter is removed and quite gone from them , and yet they will not beleeve that Christ i● come , but they looke for another . Well , the cleare prophesies will be sufficient to damne unbeleeving Jewes , and make them speechlesse at the great day .

Is it so , Vse . 1 that there were such cleare prophesies of Christ of old , and many believed in the Messiah ? then here is somewhat against such as think hardly of them under the old Testament , as though they were not redeemed and saved by Christ , whereas Paul tels us plainly , They did all eat the same spirituall meat , and did all drink the same spirituall drinke : For they drank of that spiritual Rock that followed them , and that Rock was Christ , 1 Cor. 10.3 And Christ was a Lamb slain b b Semel actu semper fructu from the beginning of the world . c c Reputatū est illi ad justitiam quia rationem non quaesivit . Ambros . And Heb. 11. you see they were not strangers to faith in Christ . Abraham rejoyced to see my day , he saw it , and was glad , saith Christ , and his faith was imputed to him for righteousnesse , Gen. 15.16 . because hee shut his eares against carnal reasonings , and resolved to beleeve , saith Ambrose . And hee embraced God in Christ as his Father , saith Calvin . Their Sacraments signified the sams things as ours , and their Paschall Lamb did lively resemble Christ , d d Christ a Lamb , denominatione , qualificatione & adumbratione . the Lamb of God that takes away the sins of the world , John 1.29 . Finally , the thing promised & attained by beleevers under the old Testament , was not terrene felicity , or an earthly Canaan onely , as some imagine , but eternal enjoyments of God in the Heavens , and this may easily bee proved ; e e Quia vetus Testamentum perinde ac no●ū non ad carnalem seu terrenam foelicitatem , praesentisque vitae bona , sed multo magis ad beatae immortalitatis spem electos excitabat . B●●●● . lo● . com . pag. 210. For the covenant God made with them and us , is one and the same , Gen. 17.17 . Levit. 26.12 . Exod. 3.6 . They had the same Spirit of Faith as wee have , 2 Cor. 4.13 . Heb. 11.1 . They reckoned on the same happiness with us , Heb. 11.9.10.13.26 . Nay , Balaam himselfe said , he hoped to dye the death of the righteous , Numb. 23.10 . Which David afterwards explains , Psal. 116.15 . vide Psal. 39.6 , 7 , 8.13 . But remarkeable is that of Job , Chap. 19. ver. 25 , 26. I know that my Redeemer lives , and though wormes destroy this body , yet in my flesh shall I see God .

To conclude , our Saviour promising eternall happinesse to beleevers , saith , they shall sit down with Abraham , Isaac , and Jacob , in the kingdome of Heaven , Mat. 8.11 . f f Mat. 8.11 . Unde cert ò colligimus candem quae nobis exhibita est in Christs , olim Patribus quoque promissam suisse salut em , n●q●● enim commun●● foret haereditas nisi una essct fides , quae est ejus obtin●dae ratio . Calvinus in locum . Thi● shall suffice to silence such as think hardly of them under the old Testament .

Next let us see the happinesse and duty of such as live under the Gospel , Vse . 2d and see most of those Prophecies fulfilled .

g g Let us see our happinesse . 1. The happinesse of Christians , fo● though all that I have said in the first Inference be true , yet our happinesse is greater under the Gospel , then was theirs under the Law , in many respects . God by those low administrations , in his wisdome provided for the further advancement of Christ , and the Gospel , which compared with th● Law must be manifested in greater brightnesse and glory . Christ the Sonne must come in more splendor then Moses the servant h h Intelligitur de jis qui in novo Testamento ministri facti sunt Christi , ut evangelij majestas supra legem & illud medium praeconium emineat . Calv. in Mat. 11.11 Dr. Taylor in Types . John 1.17 . opened . Mat. 11.11 . From the dayes of John the Baptist untill now the Kingdome of heaven suffers violence , and the violent take it away by force , and he that is least in the Kingdome of Heaven , ( soil . under the Gospel ) is greater then John ; And wee are Ministers not of the letter onely , but of the Spirit , 2 Cor. 3.6 . But most cleare is that Job . 1.17 . The Law was given by Moses , but grace and truth came by Jesus Christ ; The Gospel is called Grace , not because under the Law the same Grace was not preached ; but comparatively , that was scarce Grace to this ; There was Grace , but here is more Grace ; Let us open it in five particulars .

i i Velatus in veteri , revelatus in novo Testamento . 1. More grace in regard of manifestation , they had the dawning of the morning , but wee the light at noon-day ; Nay , the light of the Sunne is seven-fold , and like the light of seven dayes , as was prophecied , Isa. 30 36. All things concerning our salvation are more clearly discovered Col. 1.26 . The Apostle termes the Gospel a mystery , which had been hidden since the world began , and from all ages , but now is made manifest to the Saints . q. d. God hath now opened his whole heart to his Saints ; He whispered things darkly to them , but now speake● them loudly and clearly to us k k N●m illae Revela●●●nes Propheticae erant instar Lucernae splendontis in obscuro loco , sed praedicationes evangelicae sunt instar solis medio die radiantis . Joan Davenant Episc. Sarish . expos. in Coll. 1.26 . Scriptura Sol animae , nullis celatum est evangelium , lux est communis omnibus , nullus est in verbo Cimmerius . Clemens Alexandrinus in Protrept . In jis quae apertè in Scriptura posita sunt inveniuntur illa omnia quae continent fidem , moresque vivendi . Augustinus de Doct. Christ . lib. 2. cap. 9.

2. In Impletion and accomplishment ; That which before was held forth in a Promise and Prophecie , as matter of expectation and desire , to us is become a Performance , and fullfilling , and so a ground of acquiescence & rejoycing . Hope d●ferr●d makes the heart sicke , and is as smoake to the eyes , or vinegar to the teeth , but their expectations are our exultations . Acts 13.33 . And wee declare unto you glad tydings , how that the Promise ●hat was made unto the Fathers , God hath fullfilled the same unto us their children l l Christus qui vitae aeternae , & hono●ū om●ium su●slantia est , illas tantum promissus crat , & eum tanquam procul absentem expetchant , nobis datus ●st & Praesentem obtinemus . Calvin . .

3. By Indulgence ; for the Jewes had a burthensome and chargeable service in the Ceremoniall Law , but that now is abolisht by Christ . Act. 15.10 . A yoke which neither wee nor our Fathers were able to be●re ; But now wee are invited to come and take of Christ a yoke that is easie , and a burthen that is light , m m Erat quidem dura & laboriosa veteris paedagogiae servitus , sed de solis ceremoniis cum non loqui facile colligitur . idem . Portare legem est legi morali satisfacere ad justitiam . Erasmus Sarcerius in Acts 15.10 . Mat. 11.28 .

4. In Extention and Apprehension by beleevers in all Countryes ; Before 't was confined to the Jewes , and in Jewry onely was God known n n Hoc novū & speciale habuit Christi adventus , quòd dirutâ maceriâ Deus promiscuè totum mundum amplexus est . Calvin . in Acts 10.35 . but now the Partition wall is broken downe , and the Gospel is commanded to be preach't , unto every creature , Gentiles as well as Jewes . Rom. 1.16 . & 3.29 . And the Grace of God that bringeth salvation hath appeared unto all men , Tit. 2.11 . And now in every Nation he that feareth God , and worketh righteousnesse , is accepted with him , Act. 10.39 . Good newes for us Gentiles , The Wildernesse is become as a watered garden .

5. In Perfection and wonderfull growth of Faith and Grace in the hearts of ordinary beleevers above them , by reason of the o o Erat & in Prophetis spiritus sanctus etsi donum hoc contractū erat , et in Apostolis ante crucē , sed non sic ut post assumptionem , largus scilicet ac copiosus , it a ut fluminibus comparari debuerit . Theophylact . in Joan. 7.39 . Plentifull effusions of the Spirit since Christs ascension . Joh. 7.39 . The Holy Ghost was not yet given , because Jesus was not yet glorified , i. e. Not so much given . 'T is true , some particular Saint , as Abraham might have a greater measure of the Spirit then ordinary beleevers have under the Gospel . But now the bulk of Beleevers have the Spirit of glory resting on them , and shining in them . Joel 2.28 . I will poure out my Spirit on all flesh . Beleevers then for the generality of them had but little of the Spirit ; hence it is said * * Heb. 10.1 . ; The Law was but a shadow of good things to come , not the Image and Truth it selfe , viz. It had a rude and dark delineation of good things to come , as a draug● made by a Painter with a cole , but the Gospel exhibits the picture it selfe in the flourish and Beauty , saith Taylor p p Dr. Taylor in his Types . that is , the Truth , and Being , the Glory , and Perfection thereof ; Let 's see our happinesse in these five respects .

2. Let us know our Duty . 2. Let 's not onely see our happinesse , but consider our duty ; Let me name five particulars .

1. Admire God , and the Scriptures , when you see the Prophecies so punctually fullfilled ; for if Ptolome was astonished at the 72 Interpreters , because being placed in sundry Roomes , and never conferring not seeing one another , they did notwithstanding write the same , not onely for sence of matter , but sound of words upon the selfe same Text , as q q Justin Martyr in Admonitorio . Justin Martyr , and r r Augustin . de Civit. Dei . lib. 18. cap. 42. Galatin . de Arcanis . lib. 1. cap. 2. others report , then how should wee admire God in that divine concordance , between the Prophets , and Apostles , who writing the word of God in divers places at divers times and upon divers occasions , doe notwithstanding so harmoniously agree , that they seeme not , saith s s Bellarmin de verbo Dei . lib. 1. cap. 2. Bellarmin , divers Penmen , but onely divers pens of one and the same Writer .

2. Beleeve the fullfilling of the Prophecies ; Indeed the Apostles and Disciples , saw and heard those things that many Prophets and righteous men desired to see and heare , but could not , Mat. 13.17 . But for us that live sixteene hundred yeares since the accomplishment ; wee have as much need of Faith to beleeve these things are done , as they before Christ had to beleeve they should be done ; and yet to beleeve the History onely is nothing , ( the very Devills doe that ) unlesse wee can say with * * 1 Tim. 1.15 . Galat. 2.20 . Paul , He dyed for us , and gave himselfe for us , and that be came into the world to save sinners , whereof wee are the chiefe , &c.

3. Pittie the Incredulous , even obstinate Jewes , that say the Prophecies are not fullfilled , but still expect the Messiah . They pittied us Gentiles when they said , wee have a little Sister hath no breasts , let us mourn for the Jewes and say , Wee have an elder Sister hath no eyes . God hath promised to restore them . t t Zach. 12.10 . Jer. 20.21 . Mat. 23.39 . 1 Cor. 3.16 . Rom. 11.24 . to 27. Note . And God hath miraculously preserved them for that end ; For whereas sundry very auncient People , and famous , as Persians , Chaldeans , Assyrians , Trojanes , Vandales , Lombards , Goths , Saxons , Picts , &c. are either quite distinct or destroyed , or else being severed & scattered , have not so held their own , as to keep still their own Ordinances , and preserve themselves for their civill life and Religion unmixt with other people whither they came ; yet behold a strange thing , and remarkable , saith Beza , the Jews only notwithstanding their great , and long dispertions , and calamities , doe yet not onely remaine in innumerable multitudes , but keep their Tribes distinct , and unconfounded , and injoy all their Ordinances , except sacrificing of Beasts , and will shew you their pedigree , and descent from Abraham ; and doubtlesse saith Calvin , they are thus miraculously preserved against the time of their conversion , which now will be visible to all . u u Aquinas , Pareus , and Pet. Martyr . Others of the learned concurre with Calvin herein . O therefore let us with Beza be importunate with God to hasten their conversion , &c.

4. Wait for the full accomplishment of all the prophecies touching Christ , and his kingdome . Much is foretold in the Psalmes , Daniel , and the Revelation , which is not yet fulfilled , as w w Mat. 24.14 . 2 Thes. 2.8 . Rom. 11.25 . 1 Tim. 4.1 . Acts 3.19 . Isa. 65.17 . The Preaching of the Gospel to all Nations , the coming down of Antichrist , the coming in of Jewes and Gentiles ( in the fullnesse ) under the Standard of Christ . His giving a time of refreshing to the Church , towards the end of all things , when there shall be new Heavens and new Earth , in which shall dwell righteousnesse , ( spirituall , halcyon , glorious times indeed ) and finally , his second coming to judgement , when the Trumpet shall sound , and the dead shall rise , and all appeare before the Judgement-seat of Christ . All this must come to passe , and all this may be comprized in our comprehensive prophecie in the Text , The Sun of righteousnesse shall arise with healing in his wings x x See a Tract of Mr. Geerings call'd A discovery of the vanity or iniquity of Iudiciall Astrology , Published 1646. .

5. And lastly , reject other Prophecies , & Predictions , which insnare many soules in our dayes ; the Devill never drove such a trade as now when many Professors are not ashamed , nor afraid to enquire of his Oracles touching publick or private affaires , y y Leovitius in admonit . de usu Astrologiae . Erasmus and z z Aulus Gellius . lib. 14. cap. 1. in sine . Phavorinus disputing against Astrologians , conclude all Prognostications and Predictions unprofitable , saying , if they foretell joyfull news , they decrease our future pleasures , if evill tydings they increase our present pain , the feare of danger being often worse then the danger it selfe ; besides this , all Predictions of this kinde , are vaine , uncertain , and ambiguous , and misse oftner then hit ; but above all , they are sinfull , and unlawfull , either in the maker , or receiver , and God will set his face against such , Lev. 20.6.2 Par. 10.13.2 Reg. 1.16 . Peep not therefore into the Arke of Gods secrets , be willing to goe Gods pace , do not outrun Providence , but wait , wait I say , on the Lord ; and so much of that point : And thus having handled the Prediction of Christ , I now come to the Description of him , The Sun , &c. The second Doctrine is this , that

Jesus Christ is that glorious Sun , Doct. 2d that with so much resplendent lustre shines out upon the Church . For ,

1. The Sunne is of a communicative nature , he doth not contract his beames , and confine them within it selfe , but diffuses , and scatters , and spreads his rayes o're the world , the Sunne is the fountaine of light , and it inlightens the Moone , and Starres , and whole universe . The Lord Jesus is of such a nature . Psal. 84.11 . The a a Apud Deum quidem est sons vitiae , justitae , virtutis , sapientiae , at sons nobis occultus & inaccessas , sed horum omnium copta nobis in Christo exposita fuit , ut inde petere lic●at , ultro . enim ad nos fluere paratus est si modo transitū illi fide demus . Cal. Lord is a Sunne and a Shield , the Lord will give grace , and no good thing will he withhold from them that walke uprightly . Marke , he no sooner calls God , in Christ a Sun , but he talkes of giving , and withholding nothing . And indeed he makes all the Creatures participant of his goodnesse , he gives forth his light unto the Saints , who are called Starres , Dan. 12.13 . The lesser vesseils are filled by him , and of his fullnesse wee all receive Grace for Grace ; Christ hath a sea of Grace , and glory , able to fill all our channells , like the oyntment ( saith Martin b b Hoc adūbratum est per Aaronem qui d●● in Sacerdo●ē consecraretur , perfusus est oleo super caput , quod praenimiâ abūdantiâ in barbam & oram vestimenti ejus defluxit sic , &c. Mart. Bucer Joan. 1.16 . Bucer ) which being poured out on Aarons head , trickled downe to his Beard , and the very hemme of his garment : So that divine , and rich anoynting of the Spirit , which was in such abundance poured out upon our head Christ , flowes down to all his members : God in Christ is a generall , a communicative good , the word here used is Schemesch , the Minister of God , viz. the Sunne which imparts and ministers light & heat : for the word ( c c Sam. Torsh . in Mal. 4.2 . saith Torshel ) is of Schamasch , to serve or minister to God or men , according as the Syriack version of the new Testament useth this word Matth. 20.28 . The Sonne of Man came not that he might be ministred unto , but ( Deneschtammesch * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) that hee might minister . Christ doth benignly impart grace and glory , a Fountain he is , and that opened , Zach. 13.1 .

2. The manner is observable , the Sun communicates his beames freely , suddenly , impartially , & abundantly ; so doth Christ freely , d d Sol non expectat preces , sed statim refulget , & omnibus videntibus lucem vitvmque affert , ita Christus prior dilexit nos , & cum inimici essemus praevenit sponteque sua maximis beneficiis ditavit & ditat . Corn. a Lapide in Mal. 4.2 . they are not brought by violēce or attractives , or any art or diligence of man , but come of their owne free motion ; and surely all that Christ doth , is freely , without money , or without price , he justifies without the concurrence or help of our merits , he is not moved by any thing in us , but his own good will and pleasure , e e Beneplaciti nomen omnia merita diserte excludit . Calv. Ephes. 1.5 . 2 Tim. 1.9 . Rom. 11.6 .

Object . I but the violent take heaven by force .

Sol. 'T is certaine : but this force is not offered on God , but themselves and the world , f f Violentes rapere regnum coelorum , est regni Christi cupiditate adeo flagrare , ut vitam & omnia quis contemnat modo particiceps sit Evangelii , & regni coelorum civis . Mart. Bucer . in Matth. 11.12 . whereby they master all impediments and difficulties that else would hinder them from heaven , and this not in their own strength , but Christs .

Next , the Sun communicates his beams suddenly many times in an instant . Have you not seen the Sun mufled with clouds , suddenly shew himselfe , and in the twinkling of an eye , disperse his beames ? Christ also can suddenly give out comfort to the soule , not g g Luke 17.24 . onely his second comming in glory , but his comming in grace may bee compared to lightning , which flashes suddenly . h h Nihil fulgore celerius . Erasmus in Matth. 24.27 . So Erasmus and Calvin expound Matth. 24.27 . The Gospell was suddenly scattered or'e the world , grace and joy is oftentimes suddenly infused into the heart . 'T is said , i i Psalm 85.8 . God will speak peace unto his people . q. d. Look how easily and quickly you can speake a word , and with like facility and celerity can Christ give his grace , and let out the discoveries of himselfe to us . Thou that hast long waited for comfort , remember this , Christ can , and may suddenly shew himselfe unto you , when you are ripe for comfort , and his set time is come to doe it , he will not be long about it , comfort may come next moment : We are but Praecones , Criers , Publishers of the Gospels glad tidings , but your inward peace and rest must drop from the clouds . 'T is a new creation , and if God say of a dark soul , Let there be light , there shall be light , and that suddenly ; nay , Christ can cure Nations in an instant , k k Jer. 18.7 . Jer. 18.7 . 'T is but giving the wheele a turne , and the Potter can new make us : for wee are as clay in his hands , and though never so out of shape , he can soon mend us , Isai. 64.8 .

Again , the Sun communicates his beams impartially , and universally : For the Sun shines on the just and unjust , l l Matth. 5.45 Matth. 5.45 . The Lord Jesus is impartiall , he is no respecter of persons , But in every Nation he that feares God and workes righteousnesse , is accepted ; hee shines more or lesse on all Saints : Nay , he enlightens every man that comes into the world , John 1.19 . that is , m m So Musculus and Calvin on John 1.9 . every man that comes into the old World with reason and understanding ; and every one that is new born , and comes into the new world , with grace and comfort , sooner or later : Nay , he offereth himself unto every sinner , and reprobates keep the shuts of ignorance fast pin'd , lest the light should come in , because their deeds are evill . In a word , God by his omnipresence and providence ( saith Ambrose ) shines ( like the Sun ) every where , and in all places of the world n n De sole non dubitas quod ubique resplendeat , de Deo dubitas quod non ubique fulgeat ? Ambrose . And then

Lastly , the Sunne sheds his beames not sparingly , but abundantly ; the Sun when he shines can as easily fill a vast Palace , as a small closet with light , and so Christ deals liberally , and upbraids not ; he gives wisdome and much wisdome , light and much light , o o James 1.5 . Iam. 1.5 . Of his fulnesse we receive grace for grace , as it is in Iohn 1.16 . viz. Grace in abundance . The metaphor ( saith Hunnius ) is taken from the over-flowing Fountaine , that poures out water in abundance , and yet remaines full : the same saith p p Metaphora desi●mpta est ab exuberante aliquo sonte , de quo licet subinde haurias , nunquam tamen exhaurias , Aegidius Hunnius in Joh. 1.16 pag. 70. Thesphylact . Brethren , Christ can as eafily fill the most widened , enlarged , capacious heart with q q E●●luens plenus manet , Theophy●act ▪ in locum . grace , and joy , as the slender narrow mouth'd , streightned soule . Thou hast got but a little grace , or but a little comfort , what is the reason ? and where lyes the fault ? Is the Spirit of God streightned ? Surely no , Mich. 2.7 . Doth the Fountain in God faile ? Is his hand shortned , or his heart niggardly ? No , no , the fault is in thy lelf , thy Armes are pinion'd , thy mouth sewed up by sin and Satan , or else you strive to drink in the crackt dish of your own merits or inventions , so that Christ may say as Paul , 2 Cor. 6.12 . Ye are not streightned in me , but in your own bowels r r 2 Cor. 6.12 . Ye doe not comply , ye do not reciprocate . Trap. Open your mouthes wide ( saith God ) let me alone to stop them with good things . For though your hunger and thirst after righteousnesse be increased , and your hearts and desires enlarged , though you pull down your old barnes , your old thoughts and aimes , and build bigger , yet I will replenish them and satisfie them : For ye shall be filled with all the fulnesse of God . Will that content you ? Eph. 3.19 .

s s Quicquid lucidum est in coelo & in terra aliunde mutuatur splendorem suum , at Christus lux est ex seipso & per se refulgens deinde irradians totum orbem suo fulgore , ut non alia sit usquam origo vel causa splendoris Calvinus in Joh●n in 1.9 . Thus you see now Christ communicates himselfe : all things receive of Christ , but Christ hath a fulnesse in himselfe , M●one and Starres borrow light of the Sunne , the Sunne hath fulnesse of light in himselfe , so hath Christ . And yet the Sun is alwayes communicating out of that sulnesse , so is Christ , and the manner is remarkable , freely , suddenly , generally , and abundantly . That is the second thing .

3. There is but one Sunne , and from his singularity he takes his name , Sol , quia solus . There are many Starres , but there is onely one Sunne : there is but one Sunne of righteousnesse , but one Saviour , t t Vnicus vitae autor est , quod Papistae fatentur sed dum tot adminicula confingunt , vix centessimā salutis partem illi faciunt residuam . Idem in Acts 4.12 . Acts 4.12 . Christ is become the head of the corner , neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . But one high Priest , but one master of Requests in heaven , neither good workes , nor yet Angels or Saints are co-Saviours with Christ , they are not joyned in commission either in point of satisfaction , or intercession . Suetonius saith , Suetonius . that when Augustus Caesar either out of humility or policie , desired the Senate would adjoyne two Consuls with him , Sol quia solus Cicero de nat , Deorum lib , 2. for the better government of the State . The Senate answered , That they held it as a diminution of his dignity , and a disparagement of their own judgement , to joyn any with so incomparable a man as Augustus . And surely friends , it would much derogate from the worth of Christ , and lay folly to our charge , if wee should joyne ought with Christ , either in redemption or invocation : He alone trode the Wine presse of his Fathers wrath , hee onely is able to intercede between a guilty sinner , and an angry Judge : He is fitted and accomplished in all respects , so that having him , we need no other , and all beleevers may say , To whom shall we turn , or whither shall we goe , but unto thee , thou hast the words of eternall life . Saints cannot heare us , Angels cannot help us , good workes will not availe us , 't is Christ onely that can save us : let filly Papists say what they will , at last they must confesse this . Bellarmine having long argued for justification by works , concludes t is safest to rest on Christ onely ; and u u Acts & Monuments , fol. 953. William Tracy Esquire , in Hen. 8. time , made it in his Will , that no Masses should be said at his Funeral , for he trusted in Christ onely , and hoped by him to be saved , and not by any Saint , &c. Hereupon his body was taken up and burnt as an Heretick , Anno Domini 1532. You see Christ admits no rivals , or w w Divide si potes Arriane solem , & tum demum divide Trinitatem . Aug. Serm. 1. de verb. Apost. sharers ; as there is but one Sun , so there is but one Saviour ; there are many starres , many adopted Son● , but not a begotten sonne besides him , x x John 1.18 . 1 John . 4.9 . He is the onely begotten Sonne of God , and so the onely Sunne of the Church , we acknowledge no other : One is our Master ( and so one is our Saviour ) even Christ , Matth. 23.8 . y y Math. 23.8 . and but one God .

4. The Sun is at the Lords commandement , Job 9.7 . both for its rising and standing still , going back or going down ; the z z Titelman in Job . 9.7 . Sun doth all by order and appointment from God , and so did Christ , hee spake not by himselfe , or of himselfe , but all hee did by vertue of his Fathers Commission , and hee came about his Fathers businesse , John 5.30.36 . And we read when he prayed the Father , that the Cup might passe from him , still he put in this , Not as I will , but as thou wilt , Matth. 26.39 . And so in all things he was guided by his Fathers will , and came into the world to a a Haec vox est seipsum dedētis atque offerentis in plenum obsequium Deo . Pelicanu . doe it , Heb. 10.7 . Lo , I come to doe thy will , O God .

Object . Object . How then is Christ equall with the Father , is not this some disparagement to Christ ? Socinians urge it as an argument against his Deity and coequality with the Father . They discourse thus , He that doth nothing of himselfe , but is altogether at the will and appointment of another , is inferiour to him whose will he obeyes . But — John 5.19.30 . Ergo.

Sol. Sol. The Sonne doth nothing of himselfe , that is , as distinct from the Fathers work , seeing as they are God , they have one working and one will , and so Iohn 5.22 . 't is said , The Father judgeth no man . i. e. not alone , but by the Son : the Son doth all things , the Fathers will going before , not in time and nature , but order of persons , and this society and order of divine operations , doth not abolish but establish the equality of persons . b b Quatenus est filius hominis omnia a patre accepit , quatenus vero est Dei filius omnia a se ipso habet . Muscuius in Johan. 5.26 . So that although the Sonne bee guided by the Fathers will , and in point of subsistence depends on the Father , as the rivolet on the Fountain , yet this is no disparagement to Christ , & stil he counts it no robbery to be equall with the Father ; Consult Iohn 5.26 .

5. The Sun is a body of a wonderfull magnitude , called a great light , Genes. 1.16 . And 't is questionlesse the greatest of all the celestiall bodies . Anaxagoras held the Sun much greater the●● Peloponesus , countrey in Greciae c c Plut l. ● . de placitis Philosoph . cap. 21. Anaxim inder to be as ●igge as the earth : but since Mathematicians have found that it exceedeth the earth in bignesse 166 times * * See how Ambrose demo●●trat●● the Sumres magnitude , lib. 4. Hexamen . c. 6. , and none of the other starres of the first magnitude ( whereof there are 15. ) to exceed the earth above 18. times ; and yet this vaste Body shewes but little to the eye , because a mans sense cannot comprehend the dimensions by reason of its huge distance from us , which Eratosthenes affirmes to be an hundred thousand thousand , and five hundred thousand miles from the earth . But not to stand on curiosities , you see the Sunne is of a wonderfull magnitude . Let mee allude to this , Jesus Christ is very GREAT in his power and goodnesse , Titus 2.13 . See that Socinus confounding Text , Christ is there called the Great God , Christ is thus great without quantity , his magnitude is unmeasurable , and there are no bounds or limits to his greatnesse , David saith , His Greatnesse is unsearchable , Psal. 145.3 . For he fills heaven and earth , d d Christum ideo ma●num no●●i● 〈◊〉 ejus magnitudo ( quam nunc inani mundi ful●●e exe●●● 〈…〉nes extenuant ac interdum quoque quantum in se e●● ex●n●●● 〈…〉 se proferet ; mundi enim species dum magna oculis nostr●● 〈…〉 oculos perstringit ut Dei gloria quasi in ten●b●s la●●t 〈…〉 adventu suo fumos mundi omnes dis●utiet , ut nibil amplius o●● 〈…〉 riae suae splendorem , nihil amplitudinem diminuat . 〈…〉 Jer. 23.24 . And ve● how little is Christ in the worlds eye ? Surely they which dote upon the glory of the world , and make Sense the Judge , will have low thoughts of Christ : Christ is at a distance , hee stands a farre off from the proud , but he is nigh unto such as are of a broken heart , Psalm 38.18 . For they are made nigh by his blood , and the more they beleeve , the neerer they approach to him , Rom. 13.11 . and so the more they discover and admire his greatnesse with the Psalmist , e e The greatnesse of God is his Majesty or power , Deut. 3.24 . and 9.26 . and 32.3 . Exod. 15.16 . 1 Par. 17.19 Luke 1.49 . Psal. 97.11 . and 145.3 , 6. Ainsworth on Psalm 150.2 . Thou art great , O Lord God , and there is none like unto thee .

6. The Sun hath a d●zeling brightnesse and splendor , so that no creature can behold it for a long time , with a stedfast and undazeled eye but the Eagle ; no man can behold it with a fixed eye , unlesse hee looke downward , and see it in the w●●e , thick and grosse medium , so that what is said of the Spouse , is much truer of Christ , Cant. 6.10 . He looks forth a● the morning , he is faire as the Moon , cleare as the Sun , &c. he is of such amazing brightnesse , and resplendent lustre , and astonishing beauty , that were we to view him in his glorious Being , our eyes would dazle and wink at it . f f Tantus enim e facie Domi●● fulgor emicabat ut ne mentes quidem ipsae purissimae , at que beatissimae , illam intueri possent , nisi quemadmodum nos , cum volumus intueri solem oculis manum opponimus , ita & illae oculos suos binis alis utrinque sublatis , hoc est pio me●u & verecundia immensae majestatis adumbrarent . Osor . in Isal. 6.2 . fol. 22. For the Angels are glad to skreen their faces with their wings , and cry , Holy , holy , holy , the world is full of thy glory . As the picture of the Sunne upon a Table , comes short of the Sunne in its orb , so the Sonne it selfe 01 comes infinitely shorter of Christ . Nay , let us imagine saith h h Sam Rutherford in his survey of Christs lovelinesse p. 292. one , that millions of Suns were all massed and framed into one Sun , & the sense of seeing , and faculty of understanding that are in all mankinde were contracted into one man , and that the Lord should set Christ by that Sun in his glory and splendor , i i Acts 26.13 . Rev. 1.16 . why truly that Sun comparatively would be a Globe of darknesse , and that eye could not view Christs Glory , nor that understanding comprehend it . But though carnall men cannot see Christ and live , see Christ and rejoyce , k k Sicut Sol Aquilarum oculos vegetat nostros sauciat ( ait Augustin de moribus Manich lib. 2. cap. 8. ) Ita Christus justorum mentes acuet & vegetabit aeternum ; impiorum vero animos oculosque sualues excaecavit . Cor. a Lapide in Mat. 4. p. 355. yet Eagle-eyed souls ( such are beleevers , Matth. 24.28 . ) they shall through Christ , look upon God in the clouds , and behold him face to face , and the object shall bee sutable and delightfull ; nay , in this life we may look downward and see this Sun in the paile of water , Christ in our flesh , Christ in the Word & Ordinances , Christ in the image of his children , and so hee is visible ; and yet therein most lovely : For he is the expresse image of the Father , and the brightnesse of his glory . Heb. 1.3

And thus the light of the knowledge of the l l Dum igitur audimus filium esse splendorem gloriae pa paternae , sic apud nos cogitemus-gloriam patris esse nobis invisibilem donec in Christo refulgeat . Calv. in Heb. 1.3 . glory of God , is given us in the face of Christ , that face that is white , and ruddie , in whose cheeks are beds of spices , his eyes like Doves eyes , his looks bushy , and his lips like Lillies , fairer then the sonnes or daughters of men , the chiefest of ten thousand ; O his countenance is as Lebanon , he is altogether lovely , Heaven 's in his smiles , This is our beloved , and this is our friend , O daughters of Jerusalem , Cant. 5.

When Christ gives the soule a glimpse of himselfe , it cannot but say that the beautie of Creatures is uglinesse , and deformity to Christ , and the best and highest comparisons and expressions are created shadows , which come infinitely short of Christ ; If I had the tongue of men and Angels to describe him , it would be as deep silence to Christs shewing of himselfe to you ; And when you have viewed and gazed upon Christ with all greedinesse to eternitie , beleeve this ; There will remaine unseene treasures of lovelinesse and glory in Christ m m In his transfiguration very glorious . Matth. 17.2 . much more in Heaven . Plato speaking of God could say ; He was the horne of plenty , and the Ocean of Beauty ; He is like the lovely Rose of Sharon . O 't is a ravishing sight to see this King in his Beauty n n Isa. 33.17 . Isa. 33.17 . 'T is a changing , transforming sight , is casts down certain rayes , and sparkles of glory , on them that view it o o 2 Cor. 3.18 . Rev. 4.6 . 2 Cor. 3.18 . Angels have eyes within and without , Rev. 4.6 . But here 's fewell enough to feed them all , & they cannot get their eyes pulled off from Christ ; Sinners no sooner see him , but they are sicke of love , and ready to fall into a swound , cry , Stay us with Flaggons , and comfort us with Apples ! Cant. 2.5 . Tully tells us of Zeuxis , that being to draw the Picture of Helena ( I think for the Temple of the Crotonians ) he caused divers comely Virgins to stand before him , that as a Garland out of severall flowers , from all their features , and complexions , he might draw one perfect Beauty ; and thus the industrious Chymick extracts a little Gold , out of much course mettle ; should I imitate that Painter , or this Chymick , set all the delights and glories of the world before mee , and put them all together , or extract somewhat amiable and excellent , out of all the drosse and dung here below , as Paul calls it ; all would not be able to coyne in your hearts , an Idea of Christ , you 'd still rest unsatisfied , and walke in darknesse , unlesse the Spirit would reveale Christ unto you , as he did unto Paul , Gal. 1.16 .

To conclude this , q q Gen. 39.6 . Joseph was herein a Type of Christ , it is said he was a goodly Person , and w●●● favoured , r r Gratior est pulchro veniens è corpore virtus . and though bodily beauty is a gift of God , yet saith Austin , he was fairer within , then without ; Well , herein he was a type of Christ as well as in the other things ; For Joseph was set p p Gloria Christi ineffabilis , et exactè in bujus vitae infirmit ate sciri nequit , sed quando videbimus Christum a sacie ad Faciem . Gerhard . Tom. 9. De vitâ aeternâ . s s Pulchrior in luce cordis , quam facie corporis . Aug. over the whole Land in generall , the Kings house in speciall ; so Christ is Lord over the whole world , but chiefly of his Church , which is called Gods Family t t Eph. 3.15 . Galat. 16.10 . Joseph had the custody of the Kings Garner , & therewith fed all Aegypt , and other Nations , and Christ hath all the fullnesse of God , wherewith he spiritually feeds Jewes & Gentiles , Beleevers of all Nations , that come with empty sacks , and hearts to him .

7. As the Sunne is bright in it selfe , so it is the Beauty and Ornament of the world , viz. It discovers the worlds beauty , it is that makes all things appeare so lovely , and amiable ; the fairest , and most lovely objects , is Pictures , &c. if set in the darke , afford no pleasure , no delight , nor contentment . u u Christus omnia n●vâ luce rovâ vità , no●apu Ch●●●udiue exornat . Cornelius A Lapide in Mat. 4.2 . Pag. 355. Christ also is the Beauty and Ornament , both of soules , Nations , I and Heaven it selfe .

1. Of soules , Christ is the beauty of your soules , and mine ; Jeremy's dungeon , dark , and miery , and so are your soules ignorant , and deformed , till Christ shines in upon you ; All outward comforts , or naturall parts , or secular learning , or Scripture-knowledge , cannot make a soule appeare beautifull to God , or good men , till Christ shines ; unlesse the Apostles had been illuminated by this Sun within , they had been darknesse it selfe , saith w w Nisi Apostoli p●r hane lucem illuminatisu●ssent , prorsus Ten●brae essent . Muse in Joh. 1.9 . Musculus .

2. As Christ is the beauty and ornament of soules ; so of Nations : Where pure Ordinances are administred , there is the beauty of Holinesse ; and on all such Glory , Lament. 4.1 . God will be a Defence : When Christ sits upon his Throne , then is a Nation happy ; Though a Land should abound with mines of gold , mountains of Pearle , and Rivers of Nectar , and were another Paradise , yet if Christ , and Gospel , and Ordinances were not there , the Inhabitants might cry Ichabod , for the glory is departed ; But then if Christ is there , what can be wanting ? Haggai prophesied that the second Temple should be far more glorious then the first , not that it should be so adorned as the former , but that Christ was to be and preach there ; God hath given Christ , and the Word to us , he hath given to other Nations other blessings ; To the Muscovites hides , and precious skinnes ; to the Moores of Barbary Sugar , and sweet spices ; to the Spaniards Wine , and fruits ; to the Indians gold , and silver ; to them of Cathai , Pearles and precious Stones ; to the Persians silk , and Margarites ; to them of Finland , Greenland , fish and fowls ; but to us he hath given Christ , and his Gospel , and all other things needfull for us ; Oh blessed be the day , and happy be the houre , wherein they came to us ; Let that day be as the day wherein Israel came out of Aegypt ; if wee had more tongues then Argus had eyes , if every haire of our heads , saith x x Sam. Otes on Jude . one , were a life , & every life longer then Methuselah's , all were too little to praise God for this mercy .

3. y y Ibi verus Sol justitiae mira suae pulchritudinis visione omnes reficiet , it a universos coelestis patriae cives illuminat ultra omnem solis nostri splendorem . August . in Manuali . cap. 7. Visio Christi est tota vita aeterna , si mali Dei faciem viderent poenis carerent . Idem lib. de Spiritu , & Animâ , in cap. 55. As Christ is the beauty and ornament of soules , and Nations , so of Heaven it selfe ; As you see Rev. 21.23 . The glory of the Lord doth lighten it , and the Lamb is the Sun there : Now when Christ shines out in his full splendor , and hath a constellation of lesser Suns round about him : This makes those streets paved with Diamonds , to sparkle gloriously by reflection ; Indeed the brightnesse of this place is unconceivable , saith Chrysostome , wee that sleepe in darke holes cannot apprehend it ; But all this amazing light and glory flowes from the face of Christ , the Sun of righteousnesse . Brethren , Heaven it selfe , would be an obscure place , if God and Christ were not there ; He is the Crowne of Crowns , the Glory of Glories , and the Heaven of Heaven . z z Luther in Genes. Luther said , he had rather be in Hell with Christ , then in Heaven without him ; and Paul desired to be dissolved , and be with Christ ; He well knew to be with Christ was Heaven .

8. a a Sol cor coeli dicitur quia in medio . In medio ponitur ul vim suam undequaque diffundat , sic Alstedius . The Sun by situation is in the midst of the Planets , three above him , and three below him ; Nature and the God of Nature hath placed him in the middle ( for which many reasons are given ) why so Christ was and is still in the midst ; When his parents sought him , they found him in the Temple , In medio Doctorum , in the midst of the Doctors , disputing with them , Luk. 2.46 . When he was crucified , they hung him between two theeves , and he was in the midst , Joh. 19.18 . After his resurrection when the Disciples were assembled , Jesus came , and stood in the midst , and said , Peace be unto you , Joh. 20.19 . b b Virtus in medio consistit , & Christus in medio stat. And still he is In medio Candelabrorum , In the midst of the Golden Candlesticks , viz. The Assembly of Saints , Rev. 1.13 . Now who this is that walks there , and how described , you reade afterwards , His countenance shines as the Sun , and it is the Son of Man , vers. 13. & 16. And now in glory he fits upon a Throne of Gold , Angels and Saints innumerable are round about him , Revel. 5.11 . So that still Christ is in medio , in the midst ; The centre of all our desires , and joyes .

9. The Sun is very admirable , and wonderfull in its Motion c c Sutable to the 12. signes of the Zodiack are the ●2 Articles of the Creed , through which he passe●h : There was somewhat in Christ , and his motions to answer all the signes . Pro Ariete est illa Mansueta Ovis quae ad Occistonem ducitur ; Pro Tauro continuus labor , & defatigatio : Pro Geminis duae Naturae admir●bilitèr conjunctae ; ubi Leo etiam è Triba judah , Cas● imonia Virgmis , Libra Justitiae , &c. Cresollius in Mystagogo . lib. 3. pag. 481. , which is Strong , Swift , Constant , and Distinguishing .

Strong , for it is a Giant-like motion Psal. 19.5 . He rejoyceth as a strong man to run his race ; and he goeth forth in his might , saith Deborah , Judg. 2.21 . The motions of Christ are strong , and powerfull , especially when he comes to convert soules , to helpe his people , and avenge himselfe on his enemies . Isa. 63.1 . He travails in the greatnesse of his strength , and is mighty to save : This is plainly spoken of Christ , and his motions towards his church , he travails in his strength , and who shall let , or hinder him ? Now Sampson was herein a Type of Christ , and that both in his Name , and Arme. 1. In his Name ( Sampson ) whether with Jersome d d And so it is interpreted in that old Rithme ; Sampson dictus Sol corum , Christus lux est electorum , Quos illustrat gratia . you interpret it , Their Sun , or with Mercerius , A little Sunne : Sampson cheared the hearts of men , in those darke , and sad times of Idolatry , and oppression , yet he was but a little Sun in respect of Christ , whom he did typifie , The Sunne of righteousnesse , who is so exceeding great , and glorious , that God thought fit to inure the peoples eyes by looking first on a lesser light , John the Baptist ( who is presently foretold after my Text , and was before Christ arose , a burning and shining light ) 2. As Samps●● was a type of Christ in his Name , so in hi● Arme , in his Strength , for Samson grew , and the Spirit waxed strong in him , so as he became a Saviour of incomparable strength Thus Jesus Christ grew , in stature , and in favour , with God , and man , and the Spirit was so strong in him , ( because unmeasured ) that he became a Saviour too strong for Infernall Powers , he slew that roaring Lyon the Devill e e Et Christianorum processit examen instar apum . August . de Temp. Serm. 107. , and subdues our lusts , he laid heaps upon heaps , and destroyed more enemies by his death , then life f f Vide Dr. Taylors Types . Pa. 55. to 59. . In these and many other things was Sampson a type of Christ . Againe ,

As the Sunnes motion is strong , so it is g g Sol tam velox est ut 24 horis conficiat milionem milliarium & insuper 140 milliacorundē . Musculus . swift , he makes hast , saith Solomon , Eccles. 1.5 . As one that runnes a race for a wager , Psal. 19.5 . And indeed wee may well wonder , that so vast a Globe of fire , should be hurried round the heavens in a day , and not set the whole world afire with the swiftness of its motion ; and yet if you behold it , it seemes to stand still , &c. The motions of Christ the Sun of righteousnesse , are swift , & speedy , he flyes with healing in his wings ; The word saith elsewhere , that he flies on the wings of the winde , and skips like a young Roe : But Christ never makes more hast then when he comes to the reliefe of his people ; Though it may be led by sence , we thinke he stands still , and hath forgotten to be gracious .

Next , The Suns motion is h h Solem hunc intueamur & videamus num quid defor mitatis ( aut debilitatis ) ex toto seculorum senio contraxerit . Idem in Psal. 93. Pag. 706. constant and unwearied , Psal. 89.36 . His seed shall endure for ever , and his Throne as the Sun before me : The Sun is ever in motion , once he stood still , not to ease himselfe , but for his Creators pleasure ; The Sun doth not tyre nor spend himselfe by his motions ; 'T is so here , Christs motions are continuall , he is ever in motion for his peoples good , by Providence , and Grace ; He is indefatigable , and unwearied in doing of us good , for all his layings out doe not spend him , he is the same , yesterday , to day , and for ever ; Once more ,

The Suns motion is distinguishing , Differencing times and seasons , day and night , winter and summer , spring and autumne , are according to the accesse and recesse of the Sunne : So Christs motions make great difference of times with persons , 'T is summer , or winter , joy and sorrow , according to Christs coming , and going . Consult , Psal. 104.28 , 29 , 30. You see the wonderfull motion of the Sunne , which is strong , swift , constant , and distinguishing .

10. The Sun is expergefactive , or awakning out of i i Peccatores dormientibus similes . 1 Thes. 5.6 . Anastas . sleepe , So Christ , and his discoveries rouze us out of security , and the pleasant dreemes of sin ; As the Converts , Acts 2. that cryed , What shall wee doe ? Paul was asleep till this light shone round about him , then he cryed , Lord what wilt thou have me to doe ? Darknesse is a great provocation to sleepe , and therefore wee shut up windows , draw and pin our Curtains for that end ; So here , the unconverted Gentiles that sleepe in sinne , are said to sit in darknesse , and the shadow of Death ; But now when the Sun of righteousnesse shines in , this awakens , and raises us , crying , k k Noctem vocat ●gnorationem Dei , quâ quicunque detinentur veluti in nocte dormiunt ; Lut●m vero sive Diem nominat Divinae veritatis revelationem , per quam Sol Justitiae Christus nobis exoritur . Calvin . in Rom. 13.12 . Rom. 6.21 . Shame is the companion of sin , and blushing is malae causae bonum signum : Nemo debet dormire , solem cernens . Chrysostom . Play not the Porcupines , that sleepe out the day . Euscó . Nieremb . Nat. Hist. lib. 7. cap. 51. pag. 123. Now 't is high time to awake out of sleepe ; The night is farre spent , the day is at hand , let us therefore cast off the works of darknesse , and put on the armour of light , Rom. 13.12 . And so ,

As the Sun makes Candles , or Fires , as it were ashamed to burne , so Christ , and his love , shames us out of sin , and puts out the fire of lust , and makes the dimme Candles of carnall reasons to goe out l l Cor. 1.19 , 20. .

11. The Sun by his heat peirceth , and penetrates into the bowells of the Earth , dives as deep as the bottom of the Sea , and nothing is hid from his heat , Psal. 19.6 . m m Apostolus dictione usu's est ex quadam excoriatae Ovis Metaphora ; Nam ut illu cum demitur tergus , vel jugulo culter infigitur , & enectae demum à collo pellis devellitur , interiora cuncta nudantur , & patent , haud secus & Deo universa quae in terris geruntur , vel animo concipiuntur , vel mente , ut aperta , & enudat a mox innotescunt . Theophylact. in Heb. 4.13 . All things are naked to Christ , and his eye is every where , he n n Mat. 6.4 . sees thee in thy closet , as well as open field , he is present by his workings , in every corner of the Earth , yea of Heil o o Psal. 139.8 . , and he searcheth the heart , and reines p p Jer. 17.10 . .

12. The Sun can easily expell the thickest q q Sol & calorem , et colorem nobis impertit . Aen. Sylv. darknesse , which is full of error , terror , &c. Though like that darknesse in Aegypt which might be felt r r Exod. 10.21 . . The darknesse was exceeding great , not moved at s s Junius . Artificiall lights , and the ayre was thickned t t Perer. with grosse mysts , and vapours , that it might be felt : This Origen mystically , but fitly applies to those thick mysts and fogges of ignorance , in which unregenerate ones are inveloped till Christ shines ; It sets forth , saith Ferus , the spirituall darkness of their soules : Brethren , Christlesse soules are very darke , yet no heart so sottishly ignorant , but Christ can inlighten it , and instruct u u Olim non modo Tetrici & Fuliginosi sceleribusque commaculati , sed ipsae Tenebrae eratis . Bullinger . in locum . ubi non lucet Dei claritas , ni●il est praeter horrendam caecitatem . Calv. Quod de Tropo tenebrae diximus , etiam de lucis vocabulo intelligē dum est , nimirum , quod sācti lux , id est lucidi facti , dum per Christi spiritum edocti sint . Gasper . Megander . In locum . it ; Eph. 5.8 . Yee were sometimes darkness , but now are light . Marke all in the Abstract , not darke , but darknesse , not enlightned , but light ; here 's a change indeed : So in that 1 Pet. 2.9 . Who hath called you out of darknesse into his marpellous light . in your unregeneracy , you sat fettered with Aegyptian darknesse , but now Christ shines , You are called on a sudden into a marvellous light ; Many say they are not book-learned , but the truth is , they are not holy ; I knew one that lived in desperate ignorance 40 yeares , yet afterwards when the Sun of righteousnes shined in upon her , she soone learned to reade , searched the Scriptures day and night , and quickly attained a vast proportion of knowledge ; No soule too darke and ignorant for Christ to enlighten .

13. The Sun is seene by his own light , and so is the Sun of righteousnesse by his own beames : Nature may shew you there 's a God , but not that there 's a Saviour . Divine w w Duplicem illuminationem ponit , unam evangelij , alteram arcanam quae fit in cordibus . Calv. in 2 Cor. 4.6 . light is not seen , but by it selfe , and its own rayes ; darknesse cannot discover it . Job . 1.5 . And the light shined in darknesse , and the darknesse comprehended it not . Onely Christ can discover himselfe to the soule ; if wee meane to see him , wee must plough with his heifer , and then in his light , we may see light , Psal. 36.9 . For he gives us the light of the knowledge of the Glory of God in the face of Christ , as it is 2 Cor. 4.6 .

14. The Sun exhales thick and muddy vapours , which else would poyson the ayre , and therefore it is said to be healing in the Text ; So Christ exhales , and dries up , the stinking sinkes of sin , and mud of corruption , that else would poyson and ruine his people , he ariseth with healing in his wings .

15. The Sun in his beames , abides pure , when the ayre is corrupted ; light admits not of corruption , it s not infected though it look into styes , draught-houses , and all other filthinesse ; Christ is pure , he is a Sun of righteousnesse , though the Creatures he hath to doe with are infected . Sin cannot infect Christ , though he know it , see it , order it , yet he is not defiled by it . Christ can handle Pitch , and escape pollution .

16. The Suns heat is felt , when his light is not seene , his power and efficacy is not at all bound up , when his face is hid : x x Non deserit , ettamsi deserere videatur . August . Saints may have Grace when they want comfort from Christ : Heare the y y Cant. 3.2 . Spouse , I will seek him , whom my soule loves , when shee lost , she still lov'd him , and resolved to seek him . Heare z z Job 13.15 . Job , Though be slay me , yet will I trust in him , a a Psal. 23.4 . opened . David likewise harpes upon the same string ; Though I walke thorow the valley of the shadow of death , I will feare no evill , for thou art with me , thy rod and thy staffe they comfort mee . b b Qui operatur ut accedamus , operatur ne discedamus . August . de bon. persev . cap. 7. Here are three things .

1. David a childe of God reckons on such a time , when by dismall desertions , he should take a Turne in the darke and damp valleys of the shadow of death . i.e. be incompassed with dreadfull terrors , & sor● tryalls .

2. He resolves that in such a case he will feare no evill . q. d. I will not be dismayed , and utterly confounded , and finke into the gulfe of despaire .

3. He gives the reason , and shewes the hand that holds him , Thy rod and staffe comfort me ( with such , Shephears used to guide and rule their flocks . c c Consult . Levit. 27.32 . Ezek 20.37 . Mich. 7.14 . Zach. 11.7 , 8. ) Thou wilt teach , stay , comfort and uphold mee in such a condition . The Saints are bid to rest on God then , as you see Esay 50.10 . we may feel his Arm sustaining of us , when we cannot see his face shining on us ; wee may have assurance of adherence when we want assurance of evidence .

17. The Sunne is usefull to generation and production of fruites , d d Sol dicitur esse anima mun di . Sol & homo generant hominem ; and the fruits of the earth are all fetcht out by the Sun , Deut. 33.14 . It makes the plants which lay hid in their graves , to peep out , and beare fruit : c c Non nulli dum coelum & mun dum animal putarunt , cerebrum dixere lunam , cor solem : certe ●acturi anima●l monstrum fecerunt . Euseb. Nierembergius Hist. Nat. lib. 1. cap. 8. pag. 5. Why thus we are regenerated and born anew by the Spirit of Christ : All the pretious fruits of the Spirit , as holinesse , faith , love , joy , patience , &c. they are all drawn forth by Christ ; hee is very profitable to every soule where he is , he comes richly laden with blessings , and makes our spices to flow out , Cant. 4.16 . Good things in us lye dead and bound up , unlesse the Spirit let them out , he cherishes the graces that are ready to dye : f f Cum nullum agens secundum agat nisi in virtute primi . sitque earo spiritui perpetuo rebellis , non potest homo licet jam gratiam conse quutus , per seipsum operari bonum , absque novo auxilio Dei ipsum moventis , dirigentis & protegentis , quamvis alia habitualis gratia , ad hoc ei necessaria non est . Aquinas . Doctor Sibs on Cant. 4.16 . we need not onely grace to put life into us at first ; but likewise the fresh in-comes of the Spirit to quicken and draw forth that grace wee have .

18. The Sun workes diversly on divers objects , it melts Snow , Ice , and soft Wax , but it hardens and stiffens the Clay , it makes gardens sweet , and dunghils noysome . g g Indurandi verbum non solum permissio onem , sed di vinae quoque irae actionem significa Cal. in Rom. 9.18 . Thus Christ the sun of righteousnesse , softens some , and judicially hardens others according to his pleasure , Rom. 9.18 . From good hearts that are like beds of Spices , he exhales by shining on them , the sweet savour of thankfulnesse ; but the more Christ shines in a way of mercy to the wicked , the more like h h Reynolds van . and vex . of Cap. 77. dunghils they evaporate the filthy streams of ingratitude , sinning freely because grace abounds . Thus Christ is set for the rising and falling of many .

19. Next , The Sunne comforts and cheeres up the creatures . Diogenes priz●d the Sunshine above any thing Alexander could give him , light is sweet and pleasant , but darknesse is uncomfortable and dismaying , and it damps the spirits of men ; but when the Sunne shines , all the creatures seem to smile together : when Christ the Sun i i Qui hac lae ●itia non effe ●untur supra caelos , ut solo ●●●sto conten 〈◊〉 ●mundum de ●●●ciant frustra 〈◊〉 ●●●nt s● habe●● 〈…〉 ●●amabi●●● Christi 〈◊〉 . of righteousnesse breaks out of the cloud , Oh how sweet is his voyce , and his countenance is lovely ! the sight of it is better then wine , or life it selfe i. David saith , Life up the light of thy countenance . And , Thou that sittest between the Cheruhims , shine forth . Psal. 80.1 . The soule that seeth Christ shining , and God smiling , hath joy unspeakable and full of glory .

20. Neither Moon-light , Star-light , nor Candle-light , can make day if the Sun be wanting ; k k A saving of Heraclitus . and they are all drowned & cannot appear when the Sun is up with his greater glory . Brethren , 't is not the Moon-light of Reason , the Star-light of Ordinances , nor the dim Candle-light of Creature comforts , that can make day in the soule if Christ be wanting . And as all the creatures are sensible of the Sunnes absence , the Marigolds droop , and wrap up themselves , as unwilling to be viewed by any eye but his ; and the birds refuse to sing their pleasant notes : So it is with the soul , no comfort in Christs with-drawing , the Spouse is even sick and dying , when Christ doth not beam forth his love-rayes upon her . I am bowed down and goe mourning all the day long , saith David , Psalm 38.6 . But heare Job , I went mourning without the Sun , ( this may bee meant of the Sunne of Gods favour ) my Harp also is turned to lamentation , Job 30 28.31 . The soul in such a case hangs up the Harp on the willow-tree , she refuseth to be comforted by other Iovers ; l l Deus ergo sol quo solo fruens , beat us fit cultor ejus , & quo solo non sruens , omnis mens misera est , quaelibet realia perfruatur , Aug. lib. 2. contra Faust . 5. bring musick , and friends , and contentments , &c. all 's but the white of an egge m m Quosdam deserit , quosdam deserere videtur , Amb. in Psal. 118. , if Christ the yelk ( which is the Sunnes picture ) be wanting : no true relish or sweetnesse in any thing without Christ . But then when a soule is in a storme , when invironed with afflictions and temptations , then to misse Christ is double misery . Paul describing his dangerous voyage to Rome ; aggravates the tempest thus ; Then neither Sunne nor Stars appeared many dayes , Acts 27. When there are stormes within , and tempests without , then to have no sight of Christ , is irksome , to have no comfort without , nor within neither , this is n n N. Lockyer in his usefull instructions for these evill times . Serm. 11. pag. 135. sad .

But on the other side , when Christ the Sun of righteousnesse shines with full face , with perpendicular rayes , this drowns the lesser glory of Moone and Starres , this darkens your outward comforts , which indeed are not worthy a glance of your eye in respect of Christ : the soule that sees him , is in a continuall rapture , and with heart-siftings and leapings , sings , There is no beloved like this beloved , he is the fairest of ten thousand : And then looking upon other things , it counts all drosse and dung for Christ o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod prolicitur canibus Beza . . ( Not to dwell here . )

Lastly , we are not much troubled when we see the Sun set , because wee expect it shall arise the next morning . And the Sunne cannot bee totally p p Sol nunquam totus obscuratur , quod luna minor sit . Arist eclipsed , as the Moon may ; because the Moon which interposes , is farre lesse then the Sunne . 'T is so here , let 's not be over-much dismayed when this Sun of righteousnesse sets , q q Psal. 30.5 . For though sorrow indure for a night , yet joy may return the next morning . Jesus Christ may be eclipsed , but never totally ( as the worlds comforts may ; ) for though his face be hidden in great part , yet some crevice of light remains to cheare and sustain the soule , r r Si impius es cogita Publicanum , si immundus attende meretricem , si homicida prospice latronem , si iniquus cogita blasphemū , Peccasti ? poenitere : millies peccasti ? millies poenitere . Chrysost. Hom. 2. in Psal. 50. Wherein Christ and the Sun differ . because sinne which interposes between Christ and us , is farre lesse then Christ ; if sinne abound , his grace will much more abound , for his mercy is broader then our sinne or misery .

Thus you have seen at large the resemblance opened betweene Christ and the Sun , yet know that in some things they are unlike , especally five .

First , the Sunne is but a creature when all is done ; but by Christ God made the Sun and world , and all things in it : Christ is from everlasting , Prov. 8.25 . Job . 17.5 .

Secondly , the Sunne can discover things obvious to the eye , but cannot give sight , a blind man may grope for the doore at noon-day , s s Rev. 3.8 . Psal. 36.9 . whereas Christ inlightens the hidden man of the heart , and gives t t Deus qui lux est interioris hominis , plus illi praestat quam Sol oculo , nam Sol oculum ad se conversum illuminat , aversum a se , & clausum deserit : Deus vero non solum mentem ad se conversum illuminat , sed etiam mentem ad se convertit , quod lux oculo non praestat . Augustin . contra Pelag. lib. 2. & cap. 5. eyes as well as light : this Sunne hath healing under his wings , and among other things hee cures our blindnesse , Psalm . 146.8 . The Lord openeth the eyes of the blind .

3ly , some countries have too much of the Sun , as they that lye in the torrid Zone , and the Moore lookes black with it : But no soule nor people can have too much of Christ , nor can be tan'd and sunne-burnt here , but the more we behold Christ , the fairer and clearer we shal be ; So 2 Cor. 3.8 . Indeed the Spouse saith , I am black , because the Sun hath lookt upon me . Cant. 1.6 . But She there speakes of the scortching Sunne of affliction , not the refreshing Sunne of righteousnesse .

4ly , Astronomers tell us , that whereas all other planets conjunction is the perfectest amity , the Sunne contrariwise is good by u u Agglutina●●r Domino , 〈◊〉 . 6 . 1● . ut ●●●●●et arctio●●● esse coniun●●●onem Christi ●●biscum quam viri cum uxore Cal. Non tamen eo proficit haec conjunctio ut illi efficiamur aequales . P. Mart. Aspect , but evill by conjunction : Christ is good by aspect , but then the sweetnesse and perfection of our amity , consists in conjunction , w w Heb. 2.11 . Joh 15.5 . Eph. 5.30 , 31 , 32. Rom. 12.5 . union and communion : we are made one with x x 1 Sam. 18.1 . John . 4.16 . Joh. 17.23 . Christ ▪ by love y y Joh. 6.56 . Eph. 3.17 . Rom. 11.20 . Gal. 2.20 . faith , and the z z Rom. 8.11 . Gal. 4.6.1 Joh. 3.24 . & 4.13 . Spirit , being joyned to him , we are one with a a John 14.20 . the Father , b b Phil. 3.9 . 1 Cor. 1.30 . John 7.22.24 all that Christ is , hath , is ours , and all our sinnes and miseries are his by c c 1 Cor. 5.21 . imputation and d d Heb. 4.15 . Isai. 63.9 . sympathy . And being once joyned to him , we can never be e e Rom. 8.1.35 . separated from him . This is a glorious union and love-knot indeed , neither men nor Devils can unty or dissolve it .

Lastly , that lovely Candle must shortly be blown out ; for the Heavens shall passe away with a noyse , the world and all in it shall be burnt up with fire f f Vbi lumen immensum , lumen incorporeum , lumen incorruptibile , lumen incomprehensibile , lumen indeficiens , lumen inextinguibile , quod es tu Domine Deus meus . Augustin in Soliloq. cap. 36. . But Christ shall endure for ever . Both mentioned Rev. 22.5 And there shall be no night there , and they need no candle , neither any light of the Sun , for the Lord God gives them light , and they shall reigne for ever and ever . Christ the Mediator shall bee King , and shine among the Saints to all eternity .

Object . But is it not said , at the end of the world , Christ shall deliver the Kingdome up to the Father , 1 Corinth. 15.24.28 . g g Nonnulli offenduntur , cum Christum audiunt Regnum traditurum Deo Patri-fingunt enim propter haec illum esse longe minorem . num existimant ita filium traditurum esse regnum ut illud sibi non retineat : si hoc velint , cogentur eadem ratione statuere Patrem se abdicasse universa potestate quando tradidit regnum filio , Mat. 11.27 . P. Martyr in 1 Cor. 15.24 . how then shall he continue to shine in his wonted splendor for ever ?

Sol. Distinguish between the substance of Christs Kingdome , and the form or manner of administration : in the former respect it is absolutely eternall , Christ shall be a Head , and a Husband , and a Rewarder of his members for ever , and an Everlasting Father , for so Christ is called , Isa. 9.6 . In the latter way the Lord Christ shall keep his Kingdome as Mediator , till the last soule belonging to the Election come into Heaven , and the doores are shut , and then having no farther worke to doe , as Mediator , he shall surrender up the kingdome to his Father i i I. Diodati , in his P●ous Annotations on the Bible opening that place . , and then the Father , Son , and Spirit , in unity of Essence , shall begin immediately to reigne over his Church , and fill all his , with Light , Love , Life , and Glory ; But think not , saith Peter Martyr , 't will disanull Christs greatnesse , to give up the Kingdome to the Father , for the Fathers Greatnesse was not eclipst , when he first gave the Kingdome to Christ , Mat. 11.27 . But onely the office of Mediatorship will now be shut up , and God will change the meaner forme of Christs Kingdome , into more perfection , and beauty , which Christ long'd for , Job . 17.5 . Glorifie thou mee with thine own selfe , with the Glory which I bad with thee before the world was ! So that you see Christ hath a double Kingdome , Oeconomicall , and Essentiall , the former as Mediator , which he resigns at the worlds end , the latter as God , which he possesseth with the Father , and the Spirit for ever ; For of his Kingdome as God there shall be no end , Luk. 1.33 . Heb. 1.8 . When the extinguisher is clapt upon the Sun , Christ shall continue to give light unto the Church , and that for ever ; For the Lamb is the Sun there , k k Christus erit Sol tu●s , ita ut lumen à Sole mutuari necesse non sit , ne ergo mutationem ullam aut vicissitudinem rerum pertimescas , lucem enim perpetuam , ac immutabilem habebis . Pignetus in Apoc. 21.23 . Rev. 21.23 .

Let us come to the Inferences of this poynt .

First , Vse . 1 is Christ Jesus the glorious Sunne of the Church , and is this a l l Sol qui● solùs . peculiar title , and character of Christ , then admire the impudence of Antichrist , that man of sin , that can heare his flatterers , call him the Sun of the world ; Nay the Pope pronounceth himselfe to be greater then the Emperour , by so much as the Sun is greater then the Moone : Proud things have been done by Popes , and said often : m m Sir R. Bark . his Sum. Bon. Pag. 110. 186. 199. Pope Gregory the seventh , made the Emperour Henry the 4th stand three dayes , and three nights , at his gates barefoote , in frost , and snow , to entreat for Absolution ; and Pope Alexander the third , made Frederick the Emperour at Venice fall down , and aske him forgivenesse , whilst he trod on his neck , applying that Scripture to himselfe , n n Psal. 91.13 . Super aspidem , & Basiliscum ambulabis . Never such fearefull Tenets , as now , concerning the Pope ; That God ratifies what ever he doth ; that if the Pope doth at any time change his minde , it is presum'd God doth also change his ; That 't is not lawfull to appeale from the Pope to Christ ; That the Pope may decree against the Epistles of Paul , because greater then Paul ; Nay it was disputed in their Schools , whether he be a pure man , or as it were a God , and whether he doth not participate both Natures , Divine , & Humane , as Christ doth . What shall I say ; All the Titles of Christ have been given to Pope● , as o o B● . Mourton in his Booke called , The Grand Imposture , Pa. 246 , 247. 251 , 252. Bishop Morton shews ; as , 1. The Bridegroome of the Church ; This title was put into the Miter 1300. An. This title peculiar to Christ , Joh. 3.29 . p p Nemo cōmitcit spons●m suom vicaris . Bern. Epist. 237. ad Sugenium Papam . Bernard was much offended at the Popes presumption in this , Ministers are but Paranymphs , or under-suitors for Christ , and the friends of the Bridegroome . 2. Pope Innocentius the eight , was said to be in Royalty , and Unction above his fellows ; An attribute proper unto Christ , Heb. 1.9.3 . Pope Paulus the second , a Celestiall Majesty . 4. Pope Pius the fourth , The voice , and Oracle of Truth ; proper to Christ , Job . 14.6.5 . Pope Innocent the eight , ( mentioned but now ) One above all Principalities , and Powers , and whatsoever is named in this , or the other world , see Eph. 1.21 . 2 Thes. 2.4.6 . Pope Sixtus Quintus , called the Corner stone in Sion , proved , pretlous , and chiefe foundation ; proper to Christ . Isa. 28.14 . 1 Pet. 2.6.7 . Pope Gregory the 13th , called Power , Might , or Majesty of God on Earth : and againe , q q Dominus noster Deus Popa . Our Lord God the Pope . Lastly , for this Metaphor in the Text , as Athanasius was anciently called the light of the Church , r r Basilius magnus ( à Greg. Nazianzeno ) Orbis Lumen Sol inter sydera , Nazianzen in Orat. de Basil . Teste Baron . An. 371. num. 93. and Basil , the great light of the world , and Sun among the Stars ; So generally the Title of Sunne hath been given to many Popes , by their cogging Parasites , and blasphemous Flatterers .

Object . Some may say , Ob. others gave unto Popes these Titles , they required them not .

Sol. Sol. Will this excuse poore Herod at the day of Judgement , that the people cryed out , Acts 12.22 . The voyce of God and not man ! He required it not ; But ought to have sharply reproved them , and did not : Simon Magus is not read to have required that estimation , as to be called ; The mighty Power of God , Acts 8.10 . Besides it cannot be denied , but that these Titles were used of Authors , in their Dedicatory Epistles , and Personall Orations unto Popes , and were never reproved for it ; Nay whereas Pope Gregory 13th , as you heard , was called , Power , Might , or Majesty of God on Earth , and our Lord God the Pope , himselfe authorised it in the Papall Glosse .

And now having said somewhat of Popes blasphemous Titles , 't were easie to say as much of their wicked lives , which shew them to be Devills Incarnate r r See M. Cyprian Valera translated out of Spanish by John Golburn , Anno 1600. Treating of the lives of the Popes . : Innocentius the eighth , had 16 Bastards . John the 13th defloured Virgins , and drank healths to the Devill . Gregory the ninth , a notorious lyar . John the eighth , a whoore . Sylvester the second , for the Popedome gave body and soule to the Devill . In a word , all of them from Boniface the third , An. Dom. 605. have been blasphemers , murderers , & hereticks , acting the part of the Antichrist ; That sits in the Temple , and hath borns like the Lamb ( which cannot be said of the Turke ) and he hath exalted himselfe above all that is called God ; Above Kings , and Emperours , and Christ himsel●e s s Significat tamen Paulus , Christum suis radiis , quos ante adventum suum emittet , tenebras in quibus regnabit Antichristus , prosligaturum , quemadmodum Sol priusquam appareat nobis irradiatione suâ fugat noctis Te●cbras . Calvin . in 2 Thes. 2.8 . : But shortly it shall appeare Antichrist is no Sunne , but a blazing Meteor , which shall fall as lightning from heaven , or rathe● a Globe of darknesse , and ignorance , whom Christ the Sun of Righteousnesse shall destroy with the brightnesse of his coming . AMEN .

Vse . 2 2. From hence I may take occasion to speak somewhat of an old heresie , newly revived with some in these dayes , that Christ dwells in the Orbe , and circle of the Sunne , and is ascended no higher ; this was the opinion of the t t Manichaei solem adorabant ut Deum imo censebant ipsum & esse Christum , & ibi habitare filis virtutem . Aug. contr. Faustum . li. 2. c. 6. Plinius ( ex Homero ) Soli dat clogia nimis augusta , & divina , Plin. lib. 2. cap. 6. Manichees , Hermians , and Passionists , as both Nazianzen and Austin affirme : And this heresie , among others , is revived , and new drest in these licentious , & wanton times . The Scriptures they wrest and abuse to maintaine this strange opinion , are all those Allegoricall Texts , that liken Christ to the Sun , such as my Text , and likewise that place , Psal. 19.4 . which they reade thus ; He hath set his Tabernacle in the Sun ; whence they inferre , Christ dwells bodily in the circle of the Sunne , and there sits as in a fiery chariot .

The naming of this heresie is sufficient confutation , and yet because there are who talke of such a thing , I shall speake foure things to this point , to shew how ridiculous and absurd this opinion is .

1. If the body of Christ be still a true body , as they grant , then if it be in the circle of the Sun , he hath a solitary , hot , and uneasie habitation , so far above the sublunary world , and below the seat of God , and blessed soules ; Hot , for the Sun is the fountaine of heat , and warmes the whole universe ; uneasie , and restlesse , for the Sun is driven round the heavens in a day ; But how a glorified Christ can be in such an habitation , with such inconveniences , I see not .

2. If this were so , and beleeved , 't were the way to make us all Persians , 't would soone create reverence towards such a glorious Creature , having such a Guest ; But God who gave his people such a charge , to beware of worshipping the Sunne , Deut. 4.19 . And was so offended when 25. of them did it , Ezek. 8.16 . He would never put such a jewell there , as might draw the hearn and eyes of the people to admire it above measure .

3. They wilfully mistake the Psalmist , for 't is not , He hath set his Tabernacle in the Sun , but in them hath he set a Tabernacle for the Sun , as your Translation and u u Ex quo soli disposuit tentorium in eis ; scil. quarto Creationis die . Gen. 1.16 . Jun. & Trem. in Psal. 19.4 . Junius renders it , viz. In the fourth day of the Creation .

4. 'T is expresly said , Christ is ascended for above all Heavens , Eph. 4.10 . Therefore above the Orbe of the Sun ; which hath many Orbs , and Heavens above that ; And Christ told the penitent Theife , that , that day he should be with him in P●radise , and be sits downe at ●he right hand of the Father , &c. Therefore Christ , is not , cannot be in the Orbe , and circle of the Sun , any otherwise then he is every where , namely , by his Divinitie .

Vse . 3 3. Is Christ the Sunne of the Church , then see the happinesse of our condition in this Land , never did the Sun of righteousnesse shine brighter upon a Nation ; 't is a mercy to enjoy the light of the Sun , much more the light of the Gospel ; a mercy to injoy the light of Reason , much more the light of Grace : This light shines round about you , pull downe the shutts of wilfull ignorance , and 't will shine in you .

Vse . 4 4. This opens their misery that have no interest in Christ , they are as a people without the Sunne . Wee reade of some Countries , that are w w Those that live neare the Articke Pole . six moneths without the Sun , thousans are without Christ ; many are exceeding dark , and cold , as if they had never heard of Christ ; x x Plus ethnicis prosecit vitiorum ignoratio , quam in nobis cognitio v●rtutis . Just. the twy-light of Nature hath prevailed more with some Heathens , then the Noon-tide of the Gospel , with many nominall Christians ; But if the light of Nature be enough to damne Heathens , and Typicall light enough to damne Jewes , then you 'l be damn'd with a witnesse , that trade in sinne , and ignorance * * Non crimen Phoebus , noctua crimen habet . in these dayes of dismantled light , and under this glorious Sun of righteousnesse , you 'l be worse tormented then filthy Sodomites , and fearfully beaten with many stripes .

Vse . 5 5. It serves to check those that continually strive to cloud and eclipse this Sunne , that would faine carry us back to y y Est & taliū poena Christus ; lux enim est , & quid talibus tam invisum . Bernard . de confid . lib. 5. Aegypt . Light is troublesome to such , but stand for the Gospel , and Ordinances , and they 'l stand for you : Christ is refreshed , as a Gyant to run his race , 't is not all the barking of dogges can hinder it , all the smoake that comes out of the bottomlesse pit , shall not darken him long .

Next , Vse . 6 be exhorted hence to many duties ; viz.

1. Admire the beauty and splendor of this Sunne ; if the Persians were driven to worship the Sunne , how much more should wee adore Christ , when all the Angells of Heaven admire him , and worship him .

2. Open your hearts to receive his light , and glory in it ; the birds chirp , and all the Creatures , men , and beasts , seeme to smile together when the Sun shines z z Oecolampadius when he lay a dying , laid his hand on his heart , saying , Hic sat lucis , here is light enough . . Oh le ts rejoyce in the light of Christs countenance kisse and embrace Christ , and leap for joy when Christ shines .

3. Get your selves cloathed with Christ righteousnesse , covered with his rober , for then you will be a a Certe ecciesia quae Christum & ejus justitiam induit , multo clarius illustratur quam aer à sole . Marlorat . cloathed with the Sun , and have the Moon under your feete , Rev. 12.1 . Where you have a lofty Poeticall Description of Christs imputed righteousnesse imagine a garment were cut out of the Su●● and put upon you , how glorious woul● you be ? Well , the righteousnesse of Chri●● is yours , and much more glorious . See G●● 3.27 . 2 Cor. 4.21 . b b Haec vera est servarū Christi●ota , si unius Christi gloriae intenti coel ci● despicient , & tanquam su● p●● bus habea●t . 1 Cor. 7.21 . And being thus araye● behold the Moon is under your feete . i. e. y●● trample on all sublunary things , you p●●●●rthly things in their right place , not a●● Crowne on your heads , but as dirt unde●●●our feete , because uncertaine , and 〈◊〉 char●cable as the Moon , and all their light an● comfort is borrowed from Christ .

4. Set the Watches of your lives by this Sunne , not by the world , and ill examples , but the light and life of Christ . 'T is folly it selfe , to set the Watches of your lives by the filly clocks of other mens Inventions , opinions , and practises , and not by the unerring Sun-diall of the Word ; To the Law , to the Testimony , Search the Scriptures .

5. Delight in Christs Day , 't is commonly called c c Dies sols , Christs Day . Dies Solis , Sun-day , or a day dedicated to the Sun of righteousnesse ; otherwise in the Institution , for all the seaven dayes were dedicated to the heathenish Gods . Dies Solis , Sun-day , to the Sunne in the Heavens : Dies Lunae , Moonday , to the Moon : Dies Martis , Tuesday , to Mars : Dies Mercurij , Wednesday , to Mercury : Dies Jovis , Thursday , to Jupiter : Dies Veneris , Friday , to Venus : and Dies Saturni , Saturday , to Saturne : Thus all the dayes are dedicated to severall Gods among the Pagans , and though I will not conclude it flatly unlawfull to use these names , because it is the practice of Christian Churches ; and the Apostle stucke not to call a Ship , d d The names of other Gods not to be mentioned in common talke . Exod. 23.13 . Josh. 23.7 . Psal. 16.4 . Zach. 13.2 . Hos. 2.17 . Castor and Pollux , Acts 28.11 . Which the Painims feigned to be Gods of the Sea , yet many could wish such names were abolisht among the Christians , because God saith , Thou shalt make no mention of the names of other ther Gods , Exod. 23.13 . And the Israelites changed the Names of Idolatrous places , Numb. 32.38 . However , call not the Sabbath-day , Sunday , unlesse in reference to Christ the Sun of righteousnesse , whose day it is , and therefore called the Lords day , Rev. 1.10 . viz. A day set apart , for , if not by the Lord Christ , to commemorate his Resurrection ; The rising of this Sun of righteousnesse in the Text , Oh therefore lift up Christs glory in his own day ; speake good of his Name , 't is not more for Christs honour , then your good ; For without the conscionable and spirituall observation of the Lords day , Religion lyes a bleeding .

6. Learne of Christ , the Sun of righteousnesse , labour to be , and doe like him . The Sun keeps his Orbe , c c E sede itio facile fi● , seditio . doe you keepe your stations , be you likewise of a f f Injurtam facit acceptis Christi bonis , qui illa tenacuèr sibi soli usurpat . Musculus in Johan. 1.16 . doe you keepe your stations , be you likewise of a ᶠ publick communicative nature , keep still in motion , and therein be swift , and constant .

7. and lastly , Let Pilgrims take comfort , your journey is long , and wayes deepe , but the Sunne is before you , Musculus in Johan. 1.16 . Christ shines upon you , here is some comfort , you shall see your way ; Is this all ? No ; This Sun is in love with thee , and courts thee in thy way , it lookes upon thee cloathed with its own beauty . Cant. 6.10 . Who is shee that lookes forth , as the morning , faire , as the Moone , and cleare as the Sunne ! See how Christ admires his own Graces in thee ? By nature thou art blacker then Hell , but he counts thee cleare as the Sun : Glorious Titles are given to Beleevers , which belong to Christ g g Psal. 105.15 . Rom. 8.33 . Gen. 23.6 . Rom. 8.17 . Rev. 5.10 . Phil. 2.15 . They are said to be anoynted and chosen ; to be Princes , Heires , Kings , and lights in this world ; And there you see he compares his Church to the Sunne , who yet is full of spots , unlesse in reference to his own righteousnesse on her h h Ezek. 16.14 . , and so she is perfect ; She is faire , as the Moone , cleare as the Sun . Well , goe on to admire , and follow this Sun of righteousnesse , & then see for your comfort . Mat. 13.43 . When this life is ended , you shall shine forth as Suns in the Kingdome of your Father ; Who hath eares to heare , let him heare .

Jesus Christ is the Sun of righteousnesse , Doct. 3d scil.

1. The Sun of Righteousnesse Inherent , he is in himselfe a holy , pure , and righteous Sun , without spot , without sinne .

2. The Sunne or Fountaine of righteousnesse imparted . scil. All spiritual Graces , are rayes , shed from this pure Sun into the Heart .

3. The Sun , and Fountaine of Righteoutnesse imputed . scil. That perfect righteousnesse of God wherewith a Beleever is cloathed .

4. The Sun of righteousnesse , remunerative , in scattering rewards and punishments , i i Non quia solis ctiam splendorem non superabunt , sed . quod nunc nihil fulgentius sole videmus . Chry. Hom. 12. in Matth. with a just , equall , and impartiall hand . All these may very well be included in the Text , and therefore wee shall speak of them severally by Gods assistance .

First , 1. Christ the Sun of righteousnesse inherent . 1 Pet. 2.22 . Christ is the Sun of righteousnesse inherent in himself , which is nothing else but the full and perfect conformity of ●strists humane Nature , Will and Wayes , at all times , and in every thing , to the Will and Law of God , according to the exactest rigor of the same ; k k Dicitur ergo Christus per Antonomasiam Sol justitiae , id est , justus verusque sol , bonus , benignus , liberalis , bona sua omnibus impertiens . Musculus in Mal. 4. p. 357. He did no sin , but was a Lamb without blemish , a Sunne without spot . If Christ had not been innocent himself , his sufferings had not been available for us : John saith , The Word dwelt among us , full of Grace and Truth , John 1.14 . where Truth comprehends all the vertues of the minde , and Grace all the beauties and perfections of the will . Never man spake nor lived like him . Enoch is commended for Piety , Abraham for Truth , Job for Patience , Isaac for Meditation , Joseph for Chastity , Moses for Meeknesse , Phineas for Zeale , Samuel for Uprightnesse , Daniel for Devotion , and Solomon for Wisdome : l l Omnia in eo adeo erant divina quadam elegant ia suspicienda ut nihil possit fingi eo gratosius , omnia quoque ejus absolutam adeo & inimitabilem virtutem prae se ferebant , ut nemo posset illum homine esse majorem dubitare . Mart. Bucerus in Joh. 1. But all in Christ eminently when he was upon earth : Hee went up and down doing good , and judg'd it became him to fulfill all righteousnesse , Matth. 3.15 . This could not be otherwise , for in him dwelt the fulnesse of the Godhead bodily .

1. Quest. Was he not like us in all things ? Quest. 1 Yes , sin onely excepted .

2. Quest. Did he not spring from a sinfull woman ? Quest. 2

Ans. True , yet he was not conceived in sinne ; m m Qumvis ex Abrahae semine genitus sit Christus , nihil tamen contagii ex vitiosa natura contraxit , quoniam ab psa origine purum servavit Dei spiritus , nec tantum ut in se privatim sanctitate pol leat , sed magis ut suos sanctificet . Calv●n Luc. 1.35 . See this point ●f the Incarnation excellently treated of by James Vsher , Archbishop of Armah , in a little Tract called Immanuel bound with his Body of Divinity . pag. 3 , 4 , 5 , &c. for he was not begotten after the ordinary course by man , but formed of the onely substance of a pure virgin , and that in the conception overshadowed and sanctified by the holy Ghost , and so that holy thing Jesus came without sinne from ●infull flesh .

3. Quest. How could justice afflict him in that measure that was innocent ? Quest. 3

Ans. n n Non tantum pro nobis mortuus est Christus , sed tanquam a Deo maledictus & peccator omnium scelestissimus , imputatione , mortuus est : sie enim mori multo magis est quam meri , Gal. 2.13 . S●rcerius in 2 Cor. 5.21 . Christ Jesus had then all the sins of the Elect upon him , and so was the greatest sinner in the world , not by pollution , but imputation , 2 Corinth. 5.21 . He hath made him to be sinne for us , who knew no sinne , that we might be made the righteousnesse of God in him . See Isai. 53.45 .

Quest. 4. But was hee not tearmed a Blasphemer , Quest. 4 a Wine-bibber , an enemy to Caesar , a Devil ?

Ans. God had one Son without sin , no Sonne without slanders and persecutions . And usually the worlds poysoned arrowes are shot at a white mark , they are levelled at the godly ; to hide or lessen the reall wickednesse of themselves and fellow-sinners , they blaze and aggravate the pretended infirmities of such as walke by Rule . No soule so spotlesse and innocent which hath not met with some o o See of slanders before , p. 140 , 141 , 142. slanders , and godly Ministers especially are besmeared herewith , to blast the fruits of their Ministery : a main engine of Satans . But I remember a saying of Austin , He that willingly takes from my good name , unwillingly addes to my reward , p p Quisquis volens detrahit famae meae nolens addit mercedi meae . August . Matth. 5.11 , 12. And thus we have a little opened this truth , That Christ is a Sun of Righteousnesse inherent in himselfe , he was Righteousnesse and Holinesse it selfe . Let mee inferre six things from hence .

First , Inference . 1 we see then , a vast difference between the two q q Adam & Christus sunt tanquam duo principia , vel duae radices generis humani , & hoc vult Paulus conditionē quam per Christum consequimur , longe potiorem esse quam fuerit sors primi hominis . Calv. in 1 Cor. 15.45 . Adams ; The first Adam , who was the head of Mankinde , was made a living Soule ; the last Adam , who was the head of all the Elect , was made a quickning Spirit ; The first man is of the earth , earthly , the second man is the Lord from heaven . So Paul , 1 Cor. 15. The first Adam had a posse non peccare , and posse non mori : the second Adam had a non posse peccare , and a non posse mori : The first Adam , and all his children that lay then in his loynes , had before the fall , a possibility of standing ; the second Adam , and all his seed , according to the Spirit , had an impossibility of falling : our condition in the first Adam , was very glorious , innocent , and free from all sinne , had he stood : our condition in the second Adam , is very sure and certain , though pester'd with some corruption . In a word , the first Adam by his folly , infected all the world with sinne ; the second Adam by his power redeemed the world from r r If the Reader would see this point described to the life , see a Book cald Sparkles of Glory , writ by John Saltmarsh , which Book , though dangerously erroneous in many things , yet handles the point of the two Adams very clearly , onely derogating a little from the first Adam in innocence . Pag. 1 , 2 , 3 , &c. to the 15. Try all things , &c. sin

Secondly , what shall we thinke of Erberies doctrine , Inference . 2 that blasphemously speake● of Christ as a meere man , s s Vide the account given to the Parliament by the Ministers sent to Oxford , p. 30.38.41 . saying , Why did Christ take some Disciples to pray with him ? Because he was afraid to pray alone . Why did he pray the same words over and over ? Because hee could not goe forward , but had the spirit of bondage as I have had . I dare not say any more , for the time is not yet come to speak the truth , &c. t t Erberies relation , p. 8. ad finem . And he laid down this Thesis at a conference in Oxford , that the Saints have the same fulnesse of the Godhead as Christ hath , dwelling in them in the same measure , though not in the same manifestation . This likewise he endeavoured to prove at a publick meeting . But his Disciple Robert u u Robert Wastfield ●n his bla●phemons booke called Christ coming in the clouds . pag. 17.18 . Wastfield saith plainly ,

God , Christ , and the Saints shall bee all one , the fulnesse of the Godhead shall dwell in us bodily ; and God shall bee as fully and as really manifest in the flesh of the Saints here in this life , as ever he was in the flesh of our elder brother which was crucified at Jerusalem , &c.

Paul Best likewise saith , Paul Best in his wicked book called , Mysteries discovered , pag. 4.6.11.14 . 'T is high blasphemy to equalize Christ with God . w

O sweet Jesus , art thou thus requited for all thy love ? Thy patience is infinite , for all judgement is committed unto thee ; thou couldst grapple with such blasphemers , as once with Julian , and dash them in pieces as potters vessels , and destroy them with hot thunderbolts from heaven . But forbearance is no quittance , nor yet any Argument why such should bee tolerated .

Well , the Sun of Righteousnesse shall breake through all these clouds , and shine gloriously .

I will lay downe two positions , then which nothing is clearer in the Word .

1. Beleevers in this life doe finde and feele many Reliques of corruption , and that Saint that hath received most grace , comes short of perfection , x x This point proved before pag. 77. all objections answered . 1 Cor , 13.12 . Rom. 7.23 . Gal. 5.17 . 1 Cor. 15.19 . 1 John 3.2 . Phil. 3.12 , 13.

2. Jesus Christ is true and perfect God , The Deity of Christ proved . for time coeternall , for nature coessentiall , for dignity coequall with the Father and Spirit . y y Doctor Gr. Williams his third Golden Candlestick . part 1. cap. 3.4 , &c. pag. 777. to 779. .

1. Coeternall , Isai. 9.6 . Titus 2.13 . 1 John 5.20 . See also Prov. 8.25 . Job 38.4 . Rev. 1.8 . 2. Coessentiall , John 10.30 . 1 John 5.7 . 3. Coequall . For 1. All the Divine properties are ascribed to Christ , Matth. 28.20 . Phil. 3.21 . Matth. 9.4 . Heb. 13.8 . and so of the rest . 2. The peculiar operations of the Deity are ascribed to Christ , John 13.18 . Col. 1.16 . Heb. 1.3 . John 1.9 . & 16.7 . & 14.13 . Matth. 9.6 . 1 Cor. 11.13 . Rev. 1.18 . John 5.24 . 3. Divine honour and worship is due unto him , and exhibited of all the Saints , Phil. 2.10 . John 17.5 . and Rev. 5.13 .

And indeed Reason tels us , that Christ the Mediator must be perfect God ; z z Lombard . li. 3 dist. 5. Bellarm. lib. 1. cap. 4. de Christo , pag. 62. ad 77. Athanasius in lib. de exposition . Fidei . Fulgentius in resp . ad object . A●r●●norum . Dionysius de divin . nom . For none can satisfie for sinnes , nor be a a a Psal. 49.7 . Saviour of soules , but God onely . No b b Heb. 2.14 . finite creature was able to vanquish all our enemies , Sin , Satan , Death , &c. much lesse abide and overcome the infinite wrath of God , and the sufferings due unto us for our sinnes . Finally , his Divinity made his sufferings of an infinite value ; and as Mediator he was to undertake for our good behaviour for the future , and send his Spirit to apply the benefits of his death , &c. All this shewes he must be God . And thus you see the dangerous madnesse of those that make him a meere man , Acts 20.28 . Heb. 9.14 . or not perfect God , that is , the Sunne of righteousnesse , and of unspotted purity and glory .

Next , Inference . 3 see the desperate madnesse of this evil world , to condemn such a man as a malefactor that never had sin , that never offended any in all his life , but shone out before God , Angels and Men , in such immaculate innocency , that from the crown of the head to the sole of the foot , there was no spot on him ; all places fared the better for him , he healed their sick , fed the hungry in soule and body , d d Christus sic fuit contemptus & abjectus , ut esset omnium mortalium despicatissimus , tantis vulneribus concisus , tantisque dedecoris , & ignominiae maculis affectus ut oculos ab eo averteremus , ne tantam indignitatem contemptissimi hominis usurparent , Osor . paraph. in Isa. 53.3 . p. 195. yet men despised him , and Psal. 18.4 . the nations abborred him , saith Isaiah , and they counted him as one without forme or comelinesse : Nay , they studied wayes to grieve and misuse him , they spat on him , and buffeted him , and preferred Barabbas before him , &c. The reasons , John 15.18.20 . Acts 2.23 .

Fourthly , wonder and adore the matchlesse love of Christ to us , Inference . 4 in that hee bore our sinnes for us , who never knew sinne , hee that in himselfe was a milke white Lamb without e e 1 Pet. 1.19 . spot , put on the skin of a L●opard , and so by imputation was laden with sinnes . f f 2 Cor. 5.21 . Paul saith , Hee was made sin for us , that knew no sin . Not made sinfull , Peccat iniquus & punitur justus . but Sinne , even all sinne , a lump of sinnes by imputation . Oh what heart can sufficiently admire his love .

Fifthly , hence it is manifest , Inference . 5 impenitent sinners shall not bee pi●tied , or spared of God ; for did not God spare him that never offended , and will he spare them that never leave offending ? O what madnesse hath besotted men , as with stubborn wilfulnesse still to trust upon an unknown mercy in God , though they live in their sinnes , when Christ having sin but imputed , was not spared , God bruised him , and ●●t him to griefe , saith g g Isai. 53.10 . Isaiah ; and the Lord afflicted him in the day of his fierce wrath , saith h h Lam. 1.12 . Jeremy : His owne Father that so entirely loved him , yet finding others sins upon him , was presently a devouring fire , and an over-flowing torrent of wrath upon him : Oh therefore how shalt thou escape that never hadst his love , nor never leavest thy sinning ? Consider this you that forget God .

Sixthly and lastly , Inference . 6 seeing Christ is thus a Sunne of Righteousnesse by inherent holinesse in himself , let us all lay him as a pattern before us , i i Praecedit Christus , sequamur nos . and purifie our selves as hee is pure . The Moon is faire , but she hath her k k Vide Thom. Aquin. de coelo & mundo , lib. 2. lec. 12. pag. 91. spots ; the Starres glistering , but they have their erratick motions : Behold the Sun , it hath neither spot in its face , nor errour in its course : the best of Saints have their l l Deut. 32.5 . spots , their m m Prov. 24.16 . failings , n n 1 Cor. 11.1 . follow them no further then they follow Christ : But Christ is a Sunne without spot : a Sunne of Righteousnesse , enriched with all grace and glory ; O therefore eye him , o o Frustra ille sortitur Christiani nomen , qui Christum minime imitatur : Quid tibi prodest vocari quod non es ? Aug. and learn of him , Let the same minde be in you as was in Christ , walk in love , justice , meeknesse , and heavenly-mindednesse , as he walked ; though you come short of the Copie , yet write after it .

2. Christ the Sun of righteousnesse imparted . 2. As Christ is the Sunne of inherent Righteousnesse in himself p p Sol & sidera non sibi , sed nobis lucent . , so also he is the Fountain of imparted or infused Righteousnesse too , and in beleevers all their goodnesse and holinesse proceeds from him , and all their spirituall graces are certain rayes shed from that glorious and pure Sun into the heart .

Now this imparted righteousnesse is nothing else but the conformity of our minds , wills & affections , of our thoughts , words and deeds to Gods holy Word and Will , accord●●g to the measure of grace received from Christ , Rom. 6.18 . Being free from sin , we become the servants of righteousnesse .

Thus you see there is a righteousnesse of imparted holinesse in the Saints , although stained with many imperfections .

Quest. 1. But how come Beleevers by it ? Quest. 1

Answ. 'T is created , q q Creatio fit ex nihilo . Ephes. 4.24 . The new man is created in righteousnesse and true holinesse , so that grace is another creation . The same power that made the world , goes to the new making of a heart , 2 Cor. 4.6 . Eph. 1.18 , 19.

Quest. 2. Created ? Quest. 2 But by whom ?

Answ. Surely , by Jesus Christ , the Sun of righteousnesse ( in the Text. ) For Christ is the Fountain of their infused holinesse , as the Sun is the fountain of light , 1 Cor. 1.30 . Christ Jesus of God is made unto us Wisdome , and Righteousnesse , and Sanctification , and Redemption . And John 1.16 . r r Christus bonorum omnium affluentiam in se continet , ita ut nōaliūde ulla pars salutis , nec gutta una gratiae petenda sit , Calv , in John 1.16 . Of his fulnesse we all receive grace for grace . So that all our water of joy is drawn out of this Well of salvation , as Christ is called , Isai. 12.3 .

Christ as Mediator was not onely to pacifie God , but ( as I said ) to engage and undertake for a change in us , and that we should be pliable and obedient , submitting to the new Covenant ; Christ therefore by his Spirit must purge his Church , and principle his Elect , that they may be presented spotlesse to the Father . Agian ,

All grace is conveyed unto us through this Conduit-pipe , a Mediator ; because herein God is well pleased with us , and so in him will give grace and glory , and withhold no manner of good thing from us .

Lastly , the gifts and graces of the Spirit are the fruits of Christs Ascension , s s Ergo Christus nostrae utilitatis gratia , ad patrem ascen dit , nam in coelum ipsum ingressus est , ut appareat nunc in conspectu Dei pro nobis . Musc. in Joh. 16.7 . as Elias when he was translated , let fall his garment , so Christ at his Ascension powred down his Spirit , and let fall some golden rayes of his glory , Iohn 16.7 . I might add to this , that Christ by his intercession prevailes so● grace for us , Luke 22.32 . In al● these respects Christ may be said here , to be the Sun or Fountain of our imparted righteousnesse , though the Spirit properly work it .

Quest. 3. How is Christ the Sunne and F●untain of the Saints Righteousnesse imparted ? Quest. 3

I answer , by Conformity , Resignation , and Infusion .

1. By conformity with Christ in his Life , Death , and Resurrection ; by faith we draw vertue from these to tranforme , mortifie , and quicken us , Rom. 6.11 . In that Christ lives he lives unto God , reckon yee also your selves to be dead indeed unto sin , and alive unto God through Iesus Christ our Lord . t t Tho. Wilson expos. on Rom. 6.11 . pag. 186. Dialogue 5. You see Christ did not these things for himselfe , we as his members have fellowship with him in all , our old man was crucified with him , and we are risen with Christ . Coloss. 3.1 . that is , by vertue of his resurrection .

2. By Resignation , & giving up our selves to Christ in all his offices , that we may be guided , acted , and ordered by Christ in all things . See Rom. 6.13 . but c●iefly u u See Eln. Par. on Rom. 12.1 , pag. 220. Rom. 12.1 . I beseech you therfore brethren by the mercies of God , that you present your Bodies a living Sacrifice , holy , acceptable unto God , which is your reasonable service . When a sinner lies down at Christs feet , and saith , w w Christus non indiget nostro obsequio , sed nos ●llius do minio . Hieron . Here am I , doe with me as seemeth good in thy sight , I am not mine owne , thou hast bought me with a price , &c. He that stands ready prest for God , is not far from righteousnesse .

3. By communication and infusion of the Spirit of Christ to new-mould our hearts , to purge us , and wash us , and sanctifie us , Rom. 8.10 , 11. If Christ be in you , the body is dead , because of sinne , but the Spiis life , because of righteousnesse : for the Spirit of Christ dwels in you , and quickens you , &c.

The inferences from this point are three .

First , Inference . 1 see the dangerous condition not onely of prophane Gospellers , that hope to be saved by Christ as well as others , and yet are farre from righteousnesse ( see Heb. 12.14 . ) but also of subtile Libertines , that under the glorious pretence of exalting free grace , secretly undermine holinesse and sanctification , From such turn away , you have not so learned Christ .

Secondly , Inference . 2 labour to find and feele this work in you , that Christ is the Sunne and Fountain of righteousnesse imparted in you , as well as in others , that you may know him , Ephes. 4.24 . and the power of his resurrection , and that for these considerations .

1. Imparted Righteousnesse is the Image of God , and that Amability of inward splendor in which we were created at the beginning , it makes us exceeding beautifull and lovely in the sight of GOD , Angels , and Men ; Grace makes us like the Kings Daughter , All glorious within . x x Nigra est exterius Christi sponsa , sed formosa interius . Heare Christ , Cant. 4.7 . Thou art all faire my love , there is no spot upon thee . Grace is the most becomming thing in the world .

2. 'T is the end of our y y Ephes. 1.4 . Election , z z Titus 2.14 . Redemption , and a a 1 Cor. 1.2 . Vocation . This is Gods great designe to make a holy and righteous people , that we may honour him and the Gospel . Nay ,

3. 'T is not the least part of glory , and blisse eternall , Ephes. 5.27 . Righteousnesse is Heaven begun , and H●aven is Grace finisht . Not onely Turkes , Note . but many Christians make false draughts of heaven , conceiving it barely a place of content and happinesse ; but if you pencill Heaven out aright , Psal. 17.1 . Phil. 1.23 . and give it the true complexion , you 'l find it the greatest Hell to carnall ones , because a place of such holinesse , there we shall have fulnesse and perfection of grace , beatificall visions , and enjoymens of God ; and serve God with Halelujahs and Adorations , Ier. Burronghs now in glory . and that without intermission , or weariednesse . Now if this be Heaven , then Grace and Righteousnesse here is not the least part of that blessednesse .

3. and lastly , Inference . 3 See whence all your infus'd righteousnesse must be fecht , not from Divine Ordinances , & your own endeavours , for bodily exercise profits little , and 't is not of him that wills or runnes , but God that shews Mercy . Not from blessed Saints , or ᵇ Angels , o o Summa est stultitia invocare Angelos , cum invocādus sit Deus apud quem est potestas juvandi . Musc. in Psal. 34.7 . pag. ●8 . they cannot heare you , nor helpe you , To which of them will you turne ? They live on Free-Grace the●selves ; Not from God , out of Christ ; shall stubble petition the fire not to devoure it ? Will a man expect Grace , and favour from his enemy , that whets his sword , and bends his bow for destruction ? But then , be sure you goe , nay run to God in Christ , who is the Sun , and proper , full , free Fountaine of righteousnesse infused . And then to encourage you , consider foure things full of comfort .

1. He can easily doe it , c c Planè nihil Deo d fficile , cui volu●sse s●cisse e●● . Ambros. with a words speaking , for all power is in his hands , no soule so unrighteous , or filthy , but Christ can wash it .

2. He loves to doe it , 't is his office and delight to doe it , he was anointed for this end , and mercy is pleasing unto him .

3. He hath done it for thousands , as vile , and grace-lesse as thy selfe , he doth it daily , and hourely for others , doubt not , but he will doe it for thee also .

4. He hath engaged himselfe by Promise , to doe it for all that are d d Juvat , qui jubet . elected ; Is not this the Tenor of the new Covenant ? I will give you a new heart , c c Da Domine qu●d jub●s , & j●b● quod vis . Aug. confess . lib. 10. cap. 31. and I will cause you to know , feare , and love me , &c. What saith Christ to his a●xious Spouse ? I le make thee bo●●e s of gold , with studds of silver ; And in Ezekiel ; I●e make thee lovely , by the comelin●sse I le put upon thee ; So then he hath promis't , to worke all our works , in us , and for us .

To conclude this , run , fly to Christ , as the Doves unto their windows , crowd about him ; give him no rest , say , Lord , whither should wee goe , but unto thee ; for thou art the Sun of righteousnesse , in thee is our light , and life !

Doe thus , and stand in Gods way , lie at the poole , frequent the Ordinances , and know , if thou canst but desire Grace , thou hast it already .

3. Christ the Sun of righteousness imputed . 3. As Christ is the Sun of infused , so of imputed righteousnesse ; Now the imputed righteousnesse of Christ is nothing else , but that rich , long , and spotlesse Robe of Divine righteousnesse , wherewith every Beleever stands gloriously cloathed , in the sight , and account of God , and this by Imputation . Rom. 4.6 . God imputeth Righteousnesse without works . And 5.19 . By the obedience of one shall many be made righteous f f Per vitrum vir●de omnia viridia videntur ; ita , &c. . As red things put into a green glasse , will appeare greene , so sinners put into Christ are accounted righteous g g Qui e go in nobis pecc●●ores sumus , in Ch●ist ▪ & per Ch●●stum justi sumus . P●meran●s in 1 Corinth. 1.30 . ; whereupon followeth that gracious action of God , which is justi f●eation , which comp●izeth not onely h h Col. 1 21 , 22. 1 Per. 2.24 . remission , whereby wee are free'd from the guilt , and punishment of sin , but i i Phil. 3.9 . 2 Cor. 5.21 . acceptation , whereby wee are accounted just in the sight of God .

And the former of these is grounded on his k k Heb. 9.22 . Isa. 53.5 . passive , the latter on his active obedience , and his originall Righteousnesse ; so that now wee have fully satisfied divine justice , and are most absolutely perfect , and more righteous then Adam in Innocency , but all this not in our own persons , but in , and by , another , even Christ ; All that he is , hath done , and endured , being freely imputed unto us , as if wee had been , done , and suffer'd it .

This is our Imputed righteousnesse , and though it have many names in Scripture , yet it flows onely from Christ , the Sun , and Fountaine of this Righteousnesse .

I finde that this is call'd the Righteousnesse of God , of Faith , of Saints , and of Christ .

1. This Imputed Righteousnesse , is often call'd the Righteousnesse of God , even the Divine Essence , and in particular , the Father . Rom. 3.21 . and 10.3 . 2 Cor. 5.21 . Because God hath appointed to justifie man this way , and no other , and he as Judge is the justifier ; for the party offended must forgive , m m Non ait ut digni fit is , sed ut d●gni habe●mini . So Cajetan in 2 Thes. 1.5 . Rom. 3.26 .

2. 'T is call'd the Righteousnesse of Faith , Rom 4.13 . & 10.6 . & 9.30 . Because Faith onely is the hand that apprehends , and Instrument , that applies it , Rom. 3.28 . Faith singles out Christ , as the onely sufficient l l Rom. 3.22 . Isa. 9.6 . 1 Cor. 1.30 . meanes of life , and cleaves eternally to him for salvation .

3. 'T is call'd the Righteousnesse of Saints , Rev. 19.8 . Because they onely are the subject of it , and Christ never gives Imputed , without infused Righteousnesse .

4. 'T is call'd the Righteousnes of n n Christus ut solus justus est , ita suam justitiam in nos transferendo , justos nos reddit . Bullingerus . Christ , Jer. 23.6 . And in the Text he is called the Sun of Righteousnesse , because he lived and dyed for us , and thus as Mediator efficiently justifies ; And so the Lord seeth no Iniquity in Jacob , nor perversnesse in Israel , Numb. 23.25 .

1. Quest. Are wee not righteous in Gods sight , Quest. 1 partly by Christs righteousnesse , and partly by our own ?

I answer , No , the Text is expresse , Rom. 3.28 . Wee conclude , a man is justified by Faith without the deeds of the Law . Linsey-woolsey-Garments were of old forbidden , and so ploughing with the Oxe , and Asse , wee must not mingle , nor couple Christs Righteousnesse , and ours in Justification .

2 Quest. How ? Quest. 2 Say our adversaries , what righteous by another mans righteousnesse ? This is as if one should be said , Alterius Doctrinâ doctus , Learned by anothers learning , &c.

I answer , Dispar exemplorum ratio , there is not the same Reason ; For one man is not united unto another , as the Faithfull are to Christ , Wee are members of his Body , and are acted by one , and the same Spi●it .

3 Quest. Doth not S. James say , Quest. 3 Wee are justified by works , and not by faith onely ?

Surely yes ? But he speaks not saith o o Vide Bullingerum , et Calvinum in Jacob . 2.24 . Calvin , of the Imputation , but demonstration of righteousnesse ; wee are righteous by works , Non causative , sed declarative , Before others , and in our own consciences ; But the word is full , Rom. 8.33 . By the deeds of the Law , shall no flesh be justified in his sight .

The Inferences will be two .

First , Inference . 1 see the folly , and madnesse of Justiciaries , that doe not onely p p Periculosa habitatio ●orū qu● habitant in M●●itis . Bernard . endanger their own precious soules , but throw much dirt in the face of Christ , for going about to establish their own righteousnesse , they have not submitted themselves to the righteousnesse of God q q The Papists jeeringly call it putative righteousness . , as Rom. 10.3 . These dote on their own rags , and reject his Robes ; They feed on husks , and refuse viands ; Narcissus like , they are enamour'd with their own shadows ; They stand a tip-toe , and scornfully over-look Christ ; But when 't is too late , then such will see the vanity of their own righteousnesse r r Opera ante fidem inania , ut cursus celerrimus praeter vi●m . Augustin . Enarrat . in Psal. 31. ; when Death , and Devills looke them in the face , then they 'l know what it is to slight Christ ; The Lord rouze such , and shew them their hopes are Cobwebs , their foundations sandy , and their end destruction , except they get into Christ ! s s B●llarm●n hath his Tut●ssimum est , &c.

Secondly , How much comfort , Inference . 2 and confidence doth this administer to Beleevere , they have the perfect righteousnesse of God upon them , you may go to God with boldnesse , look Death in the face with triumph , and throw the Gauntlet to sinne , Men , and Devills , as Rom. 8. What shall I say ? You have recovered more by Christ , then you lost by Adam . For ,

1. Adams righteousnesse was uncertain , and ●uch as it was possible for him to loose , 't was in his own keeping , and therefore he lost it so soone ; But the righteousnesse wee have by Christ , is made surer to us ; were it in our own custody , wee might be tempted to sell it , as Esau his birth-right for a messe of pottage ; But blessed be God , it is in Christs hands , and so it cannot be taken from us : Our life is t t Ponitur in tuto quia reponitur in Christo . Col. 3.3 & 1 Pet. 1.5 . hid with Christ in God , and , wee are kept by the Power of God to salvation .

2. Admit Adams righteousnesse had been unchangeable , yet had it been but the righteousnesse of man ; O but this is the righteousnesse of God , and as the second Adam was a farre more excellent person then the first , so is his righteousnesse more absolute , more glorious .

To conclude ; Thou that hast the least faith , thou that art the poorest and weakest beleever , know thou art bottom'd on this rock , cloath'd in this purple , the very perfect righteousnesse of God is thine by imputation , O that thou hadst eyes to see thy happinesse , and an heart to be affected with it , that so thou mayst rejoyce in it , and be thankfull for it .

4. Christ the Sun of righteousnesse remunerative . 4. And lastly , Christ is the Sun of righteousnesse remunerative ; he is a Sunne of righteousnesse , or righteous dealing in impartiall distributions of rewards and punishments .

First , he is the Sun of Righteousnesse remunerative , in remembring , defending , and rewarding his followers , and that because he hath promised it , and they depend on him for it ,

1. u u Promittendo se fecit debitorem . Aug. Because he hath promised it , and now must be as w w Servus sum expecto alimētum , miles sum exigo ab Imperatore stipendium , vocatus sum postulo ab invitante promissum . Ambr. good as his word . I could easily instance in Temporals , Spirituals , and Eternals . I referre you to the Margent . x x Psal. 36.6 , 7. 2 Pet. 1.1 . and Psal. 24.5 . Heaven is called a Prize for the Runner , a Penny for the Digger ; * * Non in merit is nostris , sed in misericordia Dei salus humana consisti● . Orig. in Rom. lib. 9. cap. 11. not that man , but Christ hath earn'd it , and God hath promis'd it .

2. The Saints depend on him for it , scil. for protection and salvation , and so in righteousnesse he will not deceive their expectations , Psal. 31.1 . Isai. 45.19 . They rest upon him , and he will not fail them .

Thus you see Christ is righteous in defending and rewarding his subjects , especially in that he doth it impartially , without respect of persons : In every Nation he that feareth God and worketh righteousnesse , is accepted by him , Acts 10.35 .

Secondly , He is the Sun of righteousnesse remunerative , in administring justice to evill doers , for he will by no meanes cleare the guilty , and , he will judge righteous judgement . Mens Lawes are like Cobwebs , which catch little flyes , and the buzzing great ones escape , and breake thorough ; but great , and small , shall be judged by God y y Gods Law , it 's like Vulcans iron net that tooke the Gods , it apprehends & condemnes all alike . ; if he finde sin in his own children , he will smite them ; but none of his enemies shall escape at the Great Day : Now z z Wilson in Dict. Wilson takes this punishing of Reprobates to be a maine thing intended in these words , and to confirme this exposition , he compares the Text with the first verse ; The day comes that shall burne like an Oven , and all the proud , and such as doe wickedly shall be stubble ; and the day that comes shall burne them up , saith the Lord of Hosts , that it shall leave them , neither root nor branch , but to you that feare my Name , the Sun of righteousnesse , viz. that doth all these righteous things , shall arise with healing in his wings ; a a If you would know how it standeth with his righteousnesse and justice , to punish the fathers sin upon the children . See Greg. Williams second Golden Candlestick . Pag. 753. see Psal. 94.1 . O God , to whom vengeance belongs , O God , to whom vengeance belongs , shew thy selfe ? 'T is in the Hebrew , shine forth ; He desires the Sun of righteousnesse to shew himselfe in subduing his enemies , and rendring a reward to the proud .

The Inferences will be two .

1. Let not the Godly mourne under the non-accomplishment of Promises , Inference . 1 for God is righteous , and there 's no shadow of change with him ; his time is best ; Thou hast but a little power over thy lusts , thou fearest relapsing , &c. All this while forget not God is faithfull , that hath promised ; and the patient expectation of the poore shall not perish for ever ; Think not the Lord is slack , as some men count slacknesse , but wait , wait , I say on the Lord .

2. Let not the wicked presume , Inference . 2 because God is patient , and waits for their conversion . Eccles. 8.11 . Because sentence against an evill work is not executed speedily , therefore b b Pecudes macello destinatae liberi imè saltāt per pascua , alius in opere sudātibus , &c. Drexelius de Praedestinatione . Pa. 42. the heart of the sonnes of men is fully set in them to doe evill . Impunity causeth impudency ; But quod defertur , non aufertur , c c Si nunc omne peccatum manifesta plectaretur poena , nihil ultimo judicio reservari putaretur , &c. Augustin . De Civ . Dei . lib. 1. cap. 8. Forbearance is no Acquittance ; As lead which of all mettalls is the coldest , being set on the fire , and melted , becomes the hottest , so abused patience , turnes into fury , d d Diu quidem fert mortalium pecca●a , ubi vero patientiae ejus intuitu augeri malitiam videt , tum poenas sumit . Basil . and the longer the hand is lifting up , the heavier will be the blow at last , ponder this all you that forget God , and your latter end e e Patientia Dei ad poenitentiam invitat malos , sicut flagelium Dei ad patientiam er●dit bonos . Augustin . .

Thus you see in how many respects Christ is a Sun , and such a Sun , a Sun of Righteousnesse .

There is a time of Christs arising , Doct. 4th and discovering himselfe to the world , to the soule .

In handling this poynt , wee will shew you foure things .

1. When Christ may be said to arise in the world ? 2. When also in a soule ? 3. Wherein Christ arising , and discovering himselfe may be compar'd unto the rising of the Sun . 4. Wherein they differ ; And then wee shall apply all .

1. When Christ is said to arise in the world . First , When Christ may be said to arise in the world ?

I answer ; Christ this Sun of Righteousnesse , may be said to arise in the world , either properly , and literally , or spiritually , and mystically .

1. Properly , or literally . First Christ may be said to arise in the world properly , or literally , and that in his Incarnation , Crucifixion , Resurrection , and Ascension ; All these wayes Christ did properly arise in the world , and all may be foretold by Malaeby when he said , Christ was to arise with healing in his wings .

1. Christ may be said very properly to arise in the world , at his Incarnation , and Nativity . e e Arias , Clarius , Theodoret , and Montanus . Divers are of this judgement , that the Prophet aimed at this chiefly . See f f Heb. 7.15 . & 9.26 . Heb. 7.15 . 'T is evident that our Lord sprang out of Judah , and that after the similitude of Melchisedeck , there ariseth another Prophet g g Nonnulli haec accipiun● de primo Christi ortu et adven●u in mundumquem ipse quasi Sol oriens illuminavit calesecit , omnique gratiâ , & virtute faecundavit . Corn. a Lapide in Mal , 4.2 . Pag. 355. ; When the Day-starre appeares , the Sun is at hand , so before Christs Nativity a starre appeared , whence the Wise men concluded the Sun of righteousness was rising , Mat. 2.2 . Wee have seene his starre in the East , and are come to worship him . How did the Patriarcks and Prophets desire to see that Day ? But saw it not . As all the Birds chirp , and sing to welcome the rising Sun ; so the Shepheards went glorifying and praising God , nay a huge Host of Angells sang Carolls over Christ at his Nativity , Luk. 2. The Burthen this ; Glory to God in the highest , on Earth , Peace , good will towards Men.

2. Christ did literally arise in his Crucifixion , when he was lifted up on the Crosse , and by his sufferings made atonement for the sinnes of the Elect , Joh. 12.132 .

Object . Then if ever did this glorious Sun seeme to set in obscurity , Object . when wicked men had their wills , his companions theeves , his drink gall and vinegar , and he cryed out that God had forsaken him . Sol.

Sol. Here consider two things .

1. That from his h h Vide Dr Taylor of Christs Temptations , from Mat. 4.11 . Pa●. 363. greatest abasements , many sparkles of his Divinity flew out ; for in the midst of his Passion , the Temple was rent , the Graves opened , the Heavens darkned , the thiefe converted , and many of the people convinced , who smote on their breasts , saying , This was a righteous Person , &c.

2. That in his Death , he trod on Deaths neck , and destroyed him that had the power of Death , the Devill i i See Mr. Sands in Trav. . This spoyl'd their Oracle , and made that lamentable Funerall , and inutterable howling of innumerable Spirits on the Sea-shore , when the Marriner advised by a voyce , pronounced these words , Great PAN is dead ; The truth of which was avouched by Thamus , Eph. 4.8 . and others that heard it before Tiberias Caesar , as Plutarch saith . k k Quid est captivavit captivitatem ? vicit mortem . Mortem procuravit Diabolus et ipse Diabolus de morte Christi est captivatus . Augustinus . Christs death gave that blow to the head of the old Serpent , which renders him a conquered enemy . In this skirmish he smote all our enemies on the cheek bone , bringing them to perpetuall shame , and spoyling Principalities and Powers , so that this was a joyfull rising to the world .

3. Christ the Sun of righteousnesse may be literally said to rise to the world , at his Glorious Resurrection from the dead . 'T is said , Mark . 16.2 . that the Maries came to the Sepulcher at the rising of the Sun : Indeed , two glorious Suns were risen that day ; for an Angel said unto them , come see the place where the Lord lay , Christ is not here , but is risen . This was much for Christs glory , for hereby he declared himselfe to be the Sonne of God ; He seemed to be under a cloud in his Passion , saith one l l Sam. Torshell on the Text. pag. 82. , but brake forth in his Resurrection , and that by his m m Nonpotestate precariâ , sed virtute propriâ , ut victor prodiit de Sepultur â. Bern. de Resurrect. Christ . Qui Agnus extuerat in passione factus est Leo , in Resurrectione , Idem . Vide Ambrose in Joh. lib. 24. cap. 26. own power , he suffered as a Lamb , but rose as a Lyon , saith Bernard : And the● his Resurrection was for our good , that wee might be assured of Remission , and n n Christus solus resurrexit , sed non totus . Bernard . rise up with him to newnes of life , Rom , 25. He rose again for our justification , not that any part of the Price of our Redemption was unpayed at his Passion , but that our deliverance was not manifested till then ; God would never have let him out of the prison of the Grave , but that all the debt was pay'd ; And if Christ were not risen , then is your faith vaine , and you are of all men most miserable , saith Paul .

4. Christ may be said literally to rise at his blessed Ascension . Luke 24.51 . Whilst he lift up his hands , and blessed them , he was parted from them , and carried up into Heaven . Having finisht his Fathers worke , he is exalted in our o o Dum naturam humanam syderibus Christus importavit , cr●dentibus cielum patere posse monstravit . Aug. in Act. Nature , to consecrate a way , and prepare a plane for us , p p Bish. usher in his Body of Divinity . he hath taken with him the paw●e of our flesh , and left with us the earnest of his Spirit ; Our Head is ascended , and all wee his members shall follow ; which is an unspeakable comfort to Beleevers .

Secondly , 2. Mystically , or spiritually . as Christ the Sun of righteousnesse , may be said properly and literally to rise to the world these foure wayes ; so he may be said to arise mystically and spiritually to the world , and that three wayes ; When the Gospel is preached , Church defended , and the world judged .

1. When the Gospel is preached , and Christ comes in the purity and power of hi● Ordinances . 1 Joh. 2.8 . The darknesse is past , and the true light now shines . viz. The Gospel . But see Luk. 1.78 . Zachary in his Song prophesied of Christ , That he should give knowledge of salvation to his people , through the tender mercy of our God , whereby the Day-spring from on high , hath visited us , to give light to them that sit in darknesse , and in the shadow of Death , and guide their feete into the way of peace . This place , q q Jun. Paral. lib. 1. par. 50. Junius , and r r Dan. Heinsius exercit . ad Luc. 1.78 . lib. 3. & cap. 1. Heinsius , parallells with the Text , Paul expresses it plainly 2 Cor. 4.4 . The Devill blinds the eyes of them that beleeve not , least the light of the Glorious Gospel of Christ , who is the image of God , should shine upon them . See Psal. 102.16 .

2. When his Church is defended , and his people prosper in the world , when beleevers shall inherit the Earth , and Civill Powers come into godly hands ; Then doth Christ arise on a Nation , then is the Sunne seene in the Mount , Isa. 66.5 . They that hated you shall be cast out , and the Lord shall appeare to your joy , and they shall be ashamed : The Sun will arise o're the Hills , Christ will appeare to your joy , &c.

s s Verum hic agi de secundo Christi advētu patet ex praetedentibus , & sequentibus , quae omnia expectāt ad diē judicii : Nam sicut Sol obscura illuminat , & videnda , et confpicua oculis ommum exhibct , sic Chrisius piorū virtut●m , & justitiam , quae in hâc vitâ , ab imptis obscurabatur , in die judicii , illustrao●t , & clarificabit , & toti orbi conspicuam , & gloriosam exhibebit . Corn. a Lapide in Malac. 4.2 . Pag. 355. 3. When the world is judged , and Christ comes in all his Glory at the last day ; This Jerome and a Lapide think , to be the meaning of the Text ; for as the rising of the Sun discovers the things that lay hid , so Christ at the day of Judgement , will open the secrets of all hearts , he will come in flaming fire , and so astonish , and dazle the eyes of his enemies . 2 Sam. 12 12. So here ; you see how Christ doth arise unto the world literally , and mystically ; I see not but Malachy might respect all this , and prophesie of Christs whose administration , from his Nativity , till his rendring up of the Kingdome to his Father .

* * When Christ riseth in a soule . Secondly , When Christ the Sun of righteousnesse may be said to arise in a soule .

I answer ; When he comes , in an inlightning , renewing , and quickning manner to the soule .

1. Christ may be said to arise upon a soule , when he comes to inlighten , and informe it , when light breaks into the mind , 2 Pet. 1.19 . Wee doe well in taking heed to the Word , till the Day-starre ( that is , Christ , Rev. 22.16 . ) arise in our hearts : Till then though t t Non omnes qu●● 〈◊〉 . scriptu●●● , admirand●●nt ●●usi●● rant , nisi qui coelesti splendore , & gratià ●otiuntur . Basil . incircled with Gospel discoveries , our u u Rom. 1.21 . foolish hearts will be darkned , but when Christ , whom the Prophet calls the Sunne , and Peter , the Starre that ushers in the Sunne , when he , I say , shall arise with in us , in our hearts , to give us sanctified , and experimentall insight , into the things of Heaven , then indeed wee shall be taught to purpose , and know w w 1 Pet. 2.9 . all things .

2. Christ ariseth in a soule , when he comes to renew , and transforme it , when he suddenly works a change within , and all things become new , new Principles , new Projects , new resolutions : How came Saul to fall a Jew , and rise a Christian ? See Acts 26.16 . Christ appeared to him , for that purpose ; See what came on 't , x x See Perkins 2. Volumne on Gal. 1.16 . Pag. 180. opening that place . Gal. 1.16 . When it pleased God to reveale his Sonne in mee , immediately I conferr'd not with flesh and bloud . q. d. I was alter ego , a chang'd man , no longer a persecuting Saul , but a praying Paul , and I went not to consult with flesh and bloud , that is , neither with carnall company , nor old Principles ; No , I was not disobedient to the heavenly vision ; Nay , I was resolved to obey it , and stop my eares to all discouragements , &c.

All this when the Sun of righteousnesse arose in mee , when Christ appea●●● and reveal'd himselfe to mee .

3. Christ the Sun of righteousnesse ariseth in a soule when hee comes to quicken and revive it , when the soule hath spirituall enjoyments of God , and spirituall actings to God ( which is the very life of poor Christians ) when there is grounded assurance of his love , and all joy and peace in beleeving , when the soule is willing to be ordered by Christ , and bound up in the will of God , and can tell how to live upon God ; now indeed Christ is risen with healing under his wings to such a sinner : why else doth David say touching Gods favour , O lift up the light of thy countenance , and return O Lord , and cause thy face to shine upon me , &c.

3. Wherein Christs revealing himselfe like the rising of the Su●●e . 3. Thirdly , Let us now see wherein Christs revealing and discovering himself , and his beauty , may be fitly compared to the rising of the Sun ?

I answer ,

The similitude holds in 7 things chiefly ,

1. The rising of the Sunne is not all in an instant , he riseth by degrees ; and such also is the rising of Christ the Sun of righteousnes in a soul : you read of the dawning of the day of grace there , 2 Pet. 1.19 . when there is the twilight of grace , some glimmerings of light in the mind , and the soule seeth things imperfectly , as the blind man whom Christ ●nred , first saw men as trees , afte●w●rds more distinctly : At first the s●u●e sees darkly and obscurely , afterwards y y Nunc quum lux nobis veritatis insulget , cum sese regni coelestis su avitas mētibus ap●rit ●am quidem dies est , sed perfe●tus erit ●ies quando ●am quicquam d●nocte peccati in mēte nostra ●n n●rit . C●e● . R●gis● ep●●●● ▪ 7. Ind. 1● . ep. 126 Vide idem in Exek . Homil. 5. l. 1. more clearly ; 7. Ind. 11. ep. 126. for every beleever increaseth in knowledge and grace , and goes forward to perfection , Vide idem in Ezek. Hom●● . 5. l. 1. as Prov. 4.18 . The path of the just is as the Sunne that shines more and more unto the perfect day . 'T is the same in the world , this Sunne riseth by degrees , and the Gospell hath small beginnings in many places , Dan. 2.34 . That little stone shall break in peeces the greatest Monarchies of the earth , and grow up into a huge Mountaine , that shall fill the world ; for all the kingdomes of the earth shall become the kingdomes of our Lord , and his Christ . z z Rome was not built in a day , neither will it bee pul'd down in a day . And then shall that Promise be fulfilled , Isa. 30.26 . The light of the Moon shall be as the light of the Sun , and the light of the Sun as the light of seven dayes .

2. The rising of the Sunne dispels all a a Judg. 5.31 . Fogges , Mist● , and Dewes , Hos. 6.4 . So 't is with Christ , the rising of this Sunne scattered Jewish ceremonies , which were but as dark Types , and shadows of things to come b b Figurae suerunt quae portenderent ea quae post essent vere exhibenda a Christo . Bullinger in locum . , Col. 2.17 . These all flew away at the rising of this Sunne ; and still his and the Gospels rising scatter the thick mists of superstition and ignorance , in which kingdomes are inveloped . So Rev. 2.16 . especially 1 Thess. 2.8 . Hee shall destroy Antichrist with the brightnesse of his comming ; which is not spoken ( saith Doctor Sclater ) of his last corporall comming , but of the c c Dr. William Sclater in expos. on the Epistles to the Thess. pag. 143. & 144. spirituall manifestations of his presence in the Church , at the appearance whereof the very throne of Antichrist shall totter , and Popery vanish , as the dew before the rising Sunne : Christ doth the like in soules ; for when he ariseth , and shoots his bright beames into our hearts , all the damp fogg● of unbeliefe are chased and dispelled , and he gives us the cleare d d 2 Cor. 4.6 . light of the knowledge of the glory of GOD in the face of Christ .

3. The rising of the Sunne is the rising of many millions besides the Sunne , whom it awakens , and raises , and sends out to work , Psal. 104.22.23 . The Sunne arises , and the Lions goe into their Dennes ; but man riseth and goeth forth to his worke and to his labour unto the evening . 'T is so when Christ ariseth and manifests himselfe , sinners will then arise from the Down bed of Security , and work out their own salvation whilst the day lasts . See Isai. 40.1 . Arise and shine , for thy light is come , and the glory of the Lord is risen upon thee . e e Non significat Paulus tune demū affulgere nobis Christi lumē ubisurrexerimus ex morte , sed demonstrat nos resurgere a morte quum nos Christus illuminat , Calv. in Eph. 5. ●4 . So Ephes. 5.14 . Awake thou that sleepest , and arise from the dead , for Christ shall give thee light . q. d. The Sunne of righteousnesse is risen , therefore do you also arise . The light and love of Christ , Oh how it shames men out of sinne and security !

4. The rising of the Sunne is not alwayes visible ; Christ may be risen in point of grace , and thou know it not , nor see him in point of comfort .

5. The visible rising of the Sunne is attended with the f f Omnes pene aves mane cātillant , cantuque suo solem oriētem salutant . Mu●cul . chirping and singing of birds , yea it is welcome to g g Oriens sol est instar sponsi de Thalamo suo prodeuntis . Corn. a Lapide in Mal. all but Theeves and Whoremongers , who ( saith Solomon ) delight in the duskish twilight . The rising of the Sunne of righteousnesse is welcome to the Saints , they sing and leap for joy , 2 Sam. 23.4 . He ( viz. Christ ) shall bee as the light of the morning when the Sun ariseth , ( an old prophesie of Christ ) q.d. Oh hee shall be very welcome and refreshing to us , but wicked men love darknesse rather then light , because their deeds are evill .

6. The Sunne ariseth in the h h Num. 34.15 East , and i i Templū versus orientem non ut solem orientem adorarent , sed solis dominum . Procopius in libros Regum . lib. 3. c. 6. many conclude Christ will appear there when he comes to judgement , from Matth. 24.27 .

7. And lastly , as all the united power and policie of the world cannot hinder the rising of the Sun the next day ; so though Men and Devils make one Conclave , and lay their heads together , they cannot hinder the rising of Christ , this Sunne of righteousnesse in a soule in the world

1. In the soule of an elect child of God , when God hath a purpose to doe a soule good , who can let him ? what can hinder him ? Phil. 4.22 . Paul mentions a Church in Neros house ; whence Doctor k k Doct. Hen. Airay in Lect. on Phil. 4.23 . pag. 948. Airay observes , that Gods mercy is such that hee will , and his power such that he can beget children in the faith , in the worst places and companies where the truth is most opposed , to shew that nothing can hinder him , and to magnifie Free grace the more .

2. Nothing can hinder the rising of Christ in the world , the Gospel must flourish maugre all opposition , l l If Luthers dim candle , could not be blown out , much lesse the Sunne of the Gospel . See Richard Web on Psal. 2. p. 20. Psal. 2.1 , 2. When people and great ones rage and storme against Christ , they imagine a vaine thing ( as if one should think to stop with his hand the current of the Sea , or devise Engines or Bulwarks to keep the Sun from rising , a vain , a mad thing ) no though such combine against Christ , though all the nations m m Rev. 12.8 . Mat. 16.18 . Isai. 8.10 . Psal. 121.4 . of the world should joyn heads and purses to destroy the Gospel , 't were a vain imagination ; hee that sits in heaven would laugh them to scorn , and wise discree● persons fearing the Lord , may wonder a● them . Why doe the Heathen rage ? &c. No weapons formed against Christ , shall prosper . n n Portae urbiū munitissimae sunt fere & propugnacula habent firmissima , per inferos autem omnem vim contrariam , & Satanicam , omnem hostis impetum intellige . Magnae sunt & firmissimae ▪ ●romissiones quae fidelium conscientias tranquillant & consolantur quum cogitant se ita stabilitos , ac fundatos ut certo sciant se resistere posse omni potestati Satanicae . Zuinglius in Matth. 16.18 . And the gates of hell shall not prevail against the Church . Christ is stronger , and wiser , and diligenter then all his enemies , he must reign .

4. The disparity between Christs & the Sunnes rising . Fourthly , somewhat of the disparity wherein Christ and the Sunnes arising differ .

1. The Sunne riseth every day , and never misseth ; so doth not Christ : David waited above a year for his rising , How long ( saith hee wilt thou hide thy face from me ? Beleevers may bee long in desertion● .

2. The Sunne riseth but for a day , and no longer , Eccles. 1.5 . The Sun riseth and the Sunne goeth down , and hasteth to the place where he arose . Christ hath his settings , but not his daily settings ; though a Christians comfort be short lived , yet it may live longer then the o o Ephemeron eodem die quo oritur moritur , Arist. Hist. Anim. lib. 4. cap. 33. Ephemeron , which riseth and dieth in a day , Isai. 54.8 . In a little wrath I hid my face from thee for a moment , but ( now ) with everlasting kindnesse will I have mercy on thee , saith the Lord thy Redeemer .

3. When the Sun ariseth to us , he sets to the p p Austin and Lactantius denied that there were Antipodes , which Hackwel may wel wonder at . Antipodes , those of the other Hemispheare , but 't is not ever so here , Christ can and will arise to the whole world at one time . Rev. 11.15 .

4. The time of the Suns rising may be known to a minute , though it may vary continually , but no man knowes when Christ will manifest himself to a soule , or to kingdomes in darknesse . Times and seasons are in the Fathers hands , and secret things belong unto God .

To shut up this point , be directed and exhorted to foure duties .

1. Rejoyce in the appearances of Christ , Vse . 1 delight in his discoveries in our dayes ; Mary did thus , Luk. 2.31 , 32. & Luk. 1.46 . Luke 1. My Spirit hath rejoyced in God my Saviour . And so did Simeon , Let thy servant depart , for mine eyes have seen thy salvation , which thou hast prepared before the face of all people , a light to lighten the Gentile● , and the glory of thy people Israel . Oh let us be glad and rejoyce , for the q q Rev. 19.7 . marriage of this Lamb is come , the Bride-groome shewes himselfe , and the Bride hath made her selfe ready , Amen , Halelujah .

2. Worship and adore at the rising of this Sunne , Vse . 2 let the eyes of your mindes bee turned towards Christ , as the Faces of the Cherubims were towards the mercy-seat . The Persians every morning worshipt the rising Sunne , whilst their r r In the Comment on Lactantius . neighbours in opposition curst it , and flung stones at it : All which could not hinder his progresse ; So here .

Let beleevers lie prostrate before Christ , for all the Angels of Heaven worship him , whilst some oppose Christ and goodnesse , in opposition to some good men whom they judge their enemies , and so to vex others they will damne themselves ; but do you worship the rising Sun , with the s s Matth. 1.11 . wise men that fell down and offer'd gold , frank-incense , and myrrh . But ,

Mistake not , I doe not mean that you should t t Pompeius dixit , plures esse qui solem oriētem quam occidentem adorent . change and turn with the times , and ever admire the side which is uppermost , you must not thus worship the rising Sunne .

3. Reckon on the rising of others with , Vse . 3 but against Christ : For when Christ arises , persecution will arise for the Gospels sake , Matth. 13.21 . False Prophets will arise to darken Christ , Mat. 24.24 . And that in u u claborate Epistle before a booke of Will . Fenner , called Self-murder . all Ages though God hath found out some to countermine them ; See Tho. Hils behold , I have told you before , that you may not wonder when it comes to passe , w w See how the Heathens disputed against the Christians with fire and sword . Euseb. lib. 5. cap. 10. the world will rage against you , Cain will be killing Abel to the end of all things , and men shall speak all manner of evill against you , drunkards shall spawle their slanders upon you , false brethren , that will not endure sound doctrine , shall hate you ; so that between prophane x x Many a man may say with Hypermnestra , Est mihi supplicii causa fuisse pium . Ovid. Epist. ones and hereticks , y y Non tam vos quam Christum in vobis persequuntur . Salv. de Prov. lib. 8. you 'l have little rest when Christ is risen , either in you , or the Land . But z z Patientiae in prosper is nullus usus est . Greg. Moral . lib. 11. cap. 19. in patience possesse your soules . a a Mariners say no storme like a long calm . Aristotles she goats were stung with nettles ere they would give milk . Some say the Palm-tree , the more weight is cast on it ( like the Camomill for treading ) the higher it riseth . Plin. Nat. Hist. lib. 16. cap. 42. Pierius observes out of Basil , That a Christian ( like a Salamander ) thrives best in the flame . Joan. Pierius in Hieroglyph . lib. 16. pag. 196. God afflicts us non studio nocendi , sed desiderio sanandi . Aug. epist. 48. Nec vincitur fides , sed probatur . Idem de Civ . Dei , lib. 1. cap. 29 , 30. & lib. 4. cap. 3. These are Gods Scullions , to clear up his vessels of honour . Spice is the sweeter for pounding , and ground is at once defaced and enriched by dung . The Saints are better by persecution ; the higher the waters arose , the neerer the Ark was to Heaven , scourging keeps the Top going , and God would have his corrections to better us ; b b It is writ on the Armoury doore at Venice , Foelix est qui pacis tempore de bello cogitat . viz. Not to make it , but provide for it . Get into Christ and you are safe . prepare for a storm .

4. Prepare for Christs settings : Vse . 4 This Sunne of righteousnesse may set on the Land , and on your soules .

1. On the Land , Christ may soon set on the land in things Temporall and Spirituall .

1. In things temporall , how soon may the Sun of righteousnesse set on us , and still be righteous ? d d Nulla lux plane affulgeat aut spes adipiscendae laetitiae . Jun. & Trem. in Loc. Fol. 226. Amos 8.9.10 . I will cause the Sunne to goe down at noon , and I will turn your Feasts into mourning , and all your Songs into lamentation . * Truly , I feare there 's a tempest at hand , the Sunne seemes to be clouded already . Well , into your chambers , and shut the doores about you , get into the clefts of the Rock , and hide your selves for a moment , till the indignation of the Lord be everpast , ●sa 26.20 .

2. In spirituall things the Sunne may soon set : Some beleeve the Witnesses are not slain , and that Popery shall over-run us for a season , and all that are faithfull shall be scattered . This is possible , I am sure we have deserved it . Mic. 3.6 . The Sun shall go down over the Prophets , and the day shall be dark over them . e e Nay the ca●dlestick shall bee removed ▪ Rev. 2 5. Genus est hominum ingratitudine fieri , ut verbi Dei beneficio , quod spreverūt tandem destituantur Marl. Wee may feare lest our slighting the Word and Ministers , and unsutable walking , should produce as sad an effect as that , and then wee may hang our Harps on the Willow trees , and say , The glory is departed from us .

2. On our Soules Christ may set there also , Psal. 27.9 . Hide not thy face from me . Cant. 5.6 . My beloved had with drawn himselfe . Christ may hide his face and withdraw from the best soule , to make her prize his presence , and disrelish sinne more then ever : Set things in order , provide a great deale of grace against such a time , that then you may quit your selves like men , and not put out your hands to evill . In particular , live in charity , let not the Sun , nor this Sun , f f Non debuit occidere sol super iracundiam vestram , sed multi soles occiderunt ; transcat aliquando iracundia ve stra , dies magni solis celebramus , de quo Ma●. 4.2 . Ne occidat sol iste in corde tuo super iracundiam tuam ne in tenebris remane as . Aug. Hom. 43. saith Austin , goe down upon thy wrath , love thy neighbour as thy selfe , Christ better .

Three staying considerations in Christs settings . Take three staying considerations in Crists setting .

1. When he with-drawes from us , hee manifests himselfe to others of our bre●hren , and fellow-members ; when the Sun sets with us , he riseth in the other Hemispheare . g g Moses & Paul non tantum populi salutem , sed ante omnia gloriam Dei spectabant . Consult . Andr. Willet on Exo. 32 p. 631. Moses wisht his name blotted out , & Paul himself accursed for the peoples sake , & for others good . Envy not others enjoyments , but be glad when you see , or heare of them , as being your selves of the same body with them .

2. When the Sunne is set , there may be h h Sydera nocte micant . Ovid. Meramor . li. 7. Moon and Starre-light , and these though they will not make day ( as wee said ) are some comfort to Travellers . In Christs with-drawings you have faith ( the evidence of things not seen ) and all the promises as starres round about her , a glorious spangled Canopy over you i i Ita vera virtus non apparet in prosperis eminet in adversis , Bernard in Cant. 27. , so that you shall live by faith , and k k Psal. 23.4 . Job . 13.15 . Cant. 3.2 . adhere to Christ in such a condition , the seed of grace shall remain in you , and you shall continue to love Christ .

3. And lastly , possesse your vessels with patience , Christ will rise again , Though sadnesse come at night , joy may return the next morning , Psal. 30.5 . The Hebrew hath it thus , Singing will come in the morning . The Chaldee thus , In the morning he raiseth us up with a Song . There is a sweet place like this , Isai. 17.14 . which Ainsworth reads thus , At even tide loe there is trouble , l l Ainsworth on Psal. 30.5 . pag. 48. but before the morning it is gone . ( Junius and Tremelius read it otherwise , and so doth your Translation . ) You see the Sun of Righteousnesse though he set , will arise . For hee that shall come will come , and not tarry one moment longer , then to fit you for his presence . Psal. 112.4 . Vnto the upright there ariseth light in darknesse , for he is gracious and full of compassien . Christ will not be alwayes chiding . And see Isai. 60.21.19 . The Lord shall arise , and his glory shall be seen upon thee . Let beleevers that walk in darknesse , comfort one another with these words .

Now we come to the fifth and last point which is this :

When Christ the Sunne of Righteousnesse arises , Doctrine . 5 hee brings Healing in his wings

In opening this poynt , first we will explain this expression of Christ , Healing in his wings : Secondly prove the poynt , and then wind up all in Application .

The opening of the terms First , to open this expression : And here we must shew what is meant by Healing ; and then what by healing in such a place . Healing in his Wings .

1. What is meant by Healing . The Geneva trranslation reads it , Health under his wings . But Tremelius translates it , Cum curatione , and so your Bibles , with healing . m m Rich. Stock on the Text , p. 278. Surely it intimates that all sinners are in a sicke and languishing condition without Christ , and that he is the great Physician of soules , which alone can cure all your spirituall diseases , viz. your sins by pardoning , and renewing grace .

But how is healing in the Sun ? Quest. I answer .

n n Sam Torshell on the Text. p. 84. As by the beames of the Sunne the aire is purged and sweetned , Answ. dewes and cold offensiue moistures dried up , and health procured to men ; and as by them all things are warm'd and cherisht , plants , beasts and men are quickned , and all things at Spring revived which seemed dead , or bedrid in Winter : So Christ the Sunne of Righteousnesse , by his word and Spirit , purgeth them whom he enlightens , , and he brings life and health into the world .

2. What is meant by healing under his wings , healing in such a place ?

I answer ,

The Syr. and Arab. translates it , Health upon his tongue , thinking that a fitter place , u u Antidotum verbi serpentis venenum expugnat . because he came and preached life , and now intercedes for health for us . But we must not be wiser then the Text , that saith , In alis , In his wings .

Expositors differ : Some will have it taken from Hennes , that cherish their young with their wings . Others say , 't is the same Metaphor carried on , and that by wings is meant the Sun-beames . Let us examine them both .

1. Some will have it to be an Allegory distinct from that of the Sun , taken from Hennes that cherish their little Chickens under their Wings . Thus Austin and others , p p Austin quoting this place , & Rich. Ward on Mat. 23.37 . pag. 308. both as the Wing gathers , defends , and cherishes the young : i. As it cluckes and gathers the young together that were scattered before . So Matth. 23.37 . How often would I have gathered thy Children together , even as a Hen gathereth her Chickens under her wings , but yee would not . The Hens clucking , and spreading her hovering wings , calls the Chickens together , that strive who shal come first under her wings ; The Lord Jesus Christ by his Word and Spirit , cluckes and gathers the Saints to himselfe , and into sweet communion q q Iohan. Stumpfius in Postil . Alegor . Evāg. parte hyemali . pag. 1 26. one with another . See r r Cant. 2.4 . opened . Cant. 2.4 . Hee had me into his Wine-cellar , and his Banner over me was love . The use of the Banner , Flagge , or Ensigne in Warre , is ( at the sound of the Trumpet or Drumme ) to gather the Souldiers to the Company , or Captain to whom they belong : Love is Christs Banner , and the displaying and manifesting of that ( with the shrill Trumpet of the Word ) gathers the Elect militant unto Christ the Captain of their salvation , and into sweet communion one with another , s s John 17.23 . 1 Cor. 1.13 . Rom. 3.28 . Acts 2.42.46 . especially in these t t Ezek. 11.19 . Hosea 3.5 . latter times .

2. As the Wing gathers , so it cherishes the feeble Chicken : The warmth of the Wing hatches the Egge , and strengthens the young Chicken : Why thus Christ receives us into his bosome , and into communion with himselfe to u u Psal. 138.8 . Apoc. 3.2 . revive and cherish , and strengthen the things are ready to dye , and with the P●llican he feeds us with his owne blood ; Come unto me ( saith Christ ) and I will give you rest , Mat. 11.28 .

3. As the Wing defends the young , and that ,

1. From the storme w w Gallina ingru●nte tempe state , sub al●s recipit pullos : ita etiam Christus . Stump p. 128. and tempest : So Christ is a refuge against the storm , and a shadow against the heat , Isai . 25.4 . & 51.16 . This is the best shelter to the soule in time of persecution .

2. From ravenous birds of prey , that watch to devour them ; Christ guards and defends us from all the powers of darknesse , t is he keeps us from x x Quid est in pennis ejus ? Mal. 4. In protectione ejus , unde Psal. 16. dicitur , Sub umbra alarum tua●um pretige me . Augustin . Gallina pullos suos contra milvi , & aliar● avium rapacium impetum defendit : ita etiam Christus nos ab insidiis volucrum infernalium tuto praestat . Stumpsius in Allegor . Evang. Parte Hyemali , pag. 127. all danger , Psal. 91.3 , 4. He will cover thee with his feathers , and under his wings shalt thou trust . And 17.8 . Keep me as the Apple of thine eye , y y Ephes. 6.12 . Hide me under the shadow of thy wings . So that if you make it a distinct metaphor , it holds forth the bosome-embraces , and providentiall dispensations of z z Saints like Chickens under these wings . id . ibid. pag. 129. ad 132. Christ .

a a Corn. a Lapide in locum . Cornelius ae Lapide would have it to point out a further mystery , That as Christ is the Sunne of the Church , so the true Bird of the Sunne , which is the Phoenix They say that rare creature , for there is but one , lives about five Ages , and then building her a Nest of sweet Spices , which with the heat of the Sunne and her Body kindle ; there she b b Singing , Moritur me non moriente senectus . burneth , and from her Ashes c c Ovid metam . 15. ariseth a new one to succeed her : sure I am there is but one Saviour , and in such a Nest hee suffered on the Crosse , and rose out the third day exceeding glorious , With healing in his wings .

The flight of that rare creature ( the Phoenix ) into Aegypt , is reported by Tacitus , to happen under Tiberius : And Solinus tells us , That being taken some thirty yeares afterwards , it was by the command of Claudius shown publickly at Rome , and the whole matter registred among the Acts of the d d Wil. Burton in Annot. on Clements first Epistle to the Corinthians . pag. 68. to 72. Citie . Origen , Lactantius , Eusebius , Clement , with many others , speak confidently of the e e A Cyril , Epiphanius , Ambrose in his Hexam . Tertull in his Poem de judicio Domini ; and his Tract de Carnis resurrect thus , Il lum dico● ali tem Orientis pe●uliarem , de singularitate famosum , de posteritate monstrosum , qui semetipsum libenter funerans renovat , natali fine decedens atque succedens iterum Phoenix , ubi jam nemo , it erum ipse , quia non jam alius idem . Vide etiam Joh. Alsted . Theolog. Nat. part. 1. p. 217. & par. 2. p. 474. All these are confident . Phoenix . Tert ullian thinkes hee hath Scripture for it . For so that place Job 29.18 . which in the vulgar is , I shall die in my Nest , and multiply my dayes as the Palme , and in our Translation as the Sand , he reads thus , I shall die in my Nest , and multiply my dayes as the Phoenix . And thus Beda and the Greeke Septuagint translate it .

We answer , The word Phoenix signifies also a Palm-tree , as well as that rare bird , and there it can have no animall signification : So that this is a fallacy of equivocation , from a community in Name , inferring à commmon Nature : learned men bring many arguments against this Fiction .

1. f f Herodotus in his Euterpe , Tacitus in his Annals , and Piin. H●st . Nat. l b 10. cap. 3. Most Authors speak doubtfully of it , and g g Ionston Thanmatogr . Nat cl 6. cap 27. And many others . many flatly deny it .

2. It would produce a vegetable production in Animals , and unto sensible natures transferre the propriety of plants , that is , to multiply among themselves according to the Law of creation , Gen. 1. For'tis said , that without all conjunction it begets and reseminates it selfe .

3. It 's unity is repugnant to sacred Scripture , which plainly affirmes , there went of every sort two at least into Noahs Arke , Gen. 7.9.14 , 15. Every fowle after his kinde , every bird of every sort , went into the Arke , two and two of all flesh , wherein there is the breath of life h h If the curious Reader would be farther satisfied in this poynt , let him reade that excellent Critick , Thomas Browne , Dr of Physick , in his Pseudodoxia Epidemica , or enquiries into commonly received Truths , Book 3 Ch. 12. P. 131. .

Thus you see the first exposition , that by wing is meant a different metaphor from the Sunne , and the fancy of Cornelius a Lapide , that likens Christ to the Bird of the Sunne , calling him the true Phenix that arises on us with healing in his wings .

2. I rather thinke with learned i i Sam. Torshell on the Text Pag. 84. Torshell , and k k Jun. & Trem. in Locum . Tremelius , that 't is the same metaphor followed , and poetically enlarged ; For as Christ is compared to the Sun , so the Beames of the Sunne are called wings ; l l Sanitas in pennis hoc est in radiis , quia Sol spargit , & expandit radios suos , ut Psalm 139. Hine Aegyptij solē pinxerunt , quasi Avem longas spargentē pennas circumquâque . Musc. on the Text. Vide Pierium in Hierog . l. 20 cap. 2. Pa. 239. and that partly because of the Sunnes motion , which is exceeding swift , Psal. 19.5 . And he suddenly disparkles out his Beames , when he peeps from behinde the Curtaines of a Cloud ; and partly , because the Sunne spreads his light in its rifing , as a Bird his wings , so the Scripture speaks , Joel 2.2 . The morning spread upon the mountaines , and Psal. 139.9 . If I take the wings of the morning , viz. In regard of expansion , and dissipation , therefore are the Beames of the Sun called wings . Now all this is true of Christ ; He ariseth with healing in his wings , viz. his sweet beames of Grace , his celestiall influence are his wings , and these wings carried him to Heaven , to prepare a place for us ; Christs motions are swift , and he sheds his Beames of joy suddenly : Againe , he spreads his influences both in the soule and world .

1. In the soule , over all the faculties , minde , will , memory , and affections . 1 Thes. 5.23 . The least true Grace is diffused over all the faculties .

2. In the world over Jewes and Gentiles , the Church lies dispersed all the world over , and of his fulnesse wee all receive , Grace for Grace : Secondly , The point proved . 1. Argument . By this time you see what is meant by healing in his wings ? Now 2. wee will cleare up the point to you , that when Christ ariseth , he comes with healing in his wings .

The Arguments shall be two , Christ is a most skilfull , carefull , and faithfull Physician , and then he cures , Corporally , Spiritually , and Politically .

First , Christ is a most skilfull , carefull , and faithfull Physician m m Sanitas in pēnis ejus quia ipse solaturmaerentes , recreat afflictos , confirmat labantes , jacentes excitat , ixatos mitigat , omnibusque denique omnia praestat officia amicitiae & charit at is . Musculus in Mal. 4.2 . .

1. He is most skilfull to know the state of his patients , with the cause and cure of the malady . He feeles the pulse of the soule , and knows what is in man , Joh. 2. He is Cardiognostes , and cannot be deceived , Psal. 103.3 . He can cure all diseases n n Omaipotenti medico nullum vulnus insanabile . Bernard . .

2. He is carefull and dilignent in visiting his Patients , Luk. 1.68 . He hath visited , and redeemed his people ; Nay , by his Spirit the Comforter is with us alwayes to the end of the world .

3. He is faithfull , and sinners may venture their soules in his hands . Heb. 10.23 . He is faithfull that hath promised ; When sinners aske a fish , he will not give them a Serpent , he never deceives their expectations , that cast themselves on him ; He will give you o o Pharmaca insuavia sunt non tamen abborremus , eo quod utilitatem ad ferant . So afflictions and mortifying the flesh , though unpleasant , are good for us . Adam Sasbout . Homil. 3. in Gen. 3.19 . pag. 579. bitter Pills , and in very faithfulnesse , he must afflict you ; but you may safely trust him , he will not give you poyson instead of Physicke , feare him not .

Secondly , Christ cures Corporally , Spiritually , and Politically , Argument . 2 Ergo — He bath healing in his wings .

1. He heales corporally , He many times comes with healing in his wings to groaning bodies that lie at the Gates of Death p p Duo itaque faciebat Christus , praedicabat Evangelium , sanabat aegros : Prioribeneficio non admodum movebantur plerique , posteriori vero quam plurimi . Musculus in Mat. 5.24 . . Mat. 8.16 . He healed all that were sicke ; And thus God healed Abimileck , Job , and Hezekiah , with many others mentioned in the Word ; When he hath farther worke for you , he easily rebukes your diseases , and plasters up your Tabernacle of clay ; He brings downe to the dust , and raises up againe : How often hath Christ set us upon our legs , to give us more time of repentance ; He hath shak't us over the Grave , and then numb●ed us againe among the living , by q q Vita non est vivere , sed valere . Seneca . restoring health to us : Behold his power , his patience , his goodnesse to us ; Oh let us return according to these mercies received ; When thou art sick , trust not in Physicians but Christ , for when they leave thee , r r Novit Dominus mutaresententiā , si tu nov●ris emendare vitam . August . in Psal. 50. Christ can cure thee ; But above all , make a s s Mo●bus est utilis quaedam institutio , quae docet caduca asporaere , et coelestia spirare . Naz. ad Philag . spirituall improvement of such visitations , that the t t So farre went the Religion of Heathens , that Ipsi Reges Perüanorū libent●ssime amplexabantur aegritudines ; Nuncios Coeli illas vocabant , quabus se dicebant ad Deos acciri . Euseb. Nieremberg . Histor. Nat. lib. 8. cap. 13. Pag. 138. sicknes of thy body , may be the health of thy soule . You see Christ is the best Physician of the body , the whole Colledge of Physicians must put him before them , and in all their un lertakings say this will help , if Christ our great Dr. please .

Christ heales spiritually , he comes with healing in his wings to diseased soules , that lie at the Gates of H●ll ; u u Mille mali species , mille salutis erunt . He forgives , and subdues their sinnes , w w Mat. 9.12 . revives , and comforts their soules . Luk. 4.18 . The Spirit of the Lord is upoa mee , and he hath anointed mee to preach the G●spel to the poore , he hath sent mee to heale the broken-hearted , and preach deliverance to the captives , and set at liberty those that are bruised . See Jer. 35.6 , 8. Behold , I will give health , and cure , and I will cure them , and reveale unto them , the abundance of Peace , and Truth , and I will clense them from their iniquities , which I will pardon , &c.

x x Cicer. Tusc. Sanabilibus aegrotamus malis , Seneca de Irâ . lib. 2. cap. 13. Even Heathens have acknowledged the sick soul of man may be cured ; well , Christ is that great y y Interna vulnera , Balsamū internum . internall Physician , & Ministers , z z 1 Cor. 3.9 . Rom. 10.14 , 15. who are said to co-work with him , are the externall . 2 Tim. 2.24 , 25 , 26. The servant of the Lord must not strive , but be gentle to all , apt to teach , patient , in meeknesse instructing those that oppose themselves , if God peradventure will give them repentance , to the acknowledgement of the Truth , and that they may recover themselves out of the snare of the Devill , who are taken captive by him at his will : a a 1 Cor. 3.6 . But all this while wee can doe nothing without Christ , wee may thrust cripples into the Poole , 't is he stirres the water , Not wee but Jesus of Nazareth cures sinners .

But how doth Christ heal them ? Quest.

I answer ; By his bloud , Ans. 1 Behold the Physician bleeds to death for the Patient , Stilomūs Pour●●ossi●●ing . p. 302 : and the bloud of the Physician , saith b b Sanguis medici medicamētum aegri . Aug. Austin , is the medicine of the Patient . Heare the Apostle Peter in his 1 Epistle 2 Chapter , 24. vers ; By his stripes wee are healed . The application of that to the Conscience cureth us ; for , the bloud of Christ clenseth from all sin , and without the shedding of bloud there could be no remission , no curing of us ; oh this was a powerfull , and precious medicine indeed , it c c Clemens Alexandrinus calleth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. The remedyagainst all the venome of corruption cures all our maladies ; Alchermes , Bezoar , Dust of Pearls , or Aurum Potabile , are not so comfortable , or restorative to the weak body , as this bloud to the sick soule d d 1 Pet. 1. 18. Acts 20.28 . ; This is such a medicine , that Heaven and Earth had not the like , or another ; You see how he cures soules , chiefly by his bloud , other secondary means he useth .

For 2. As Christ cures souls by his bloud , Answ. 2d so also by his Word . Psal. 107.20 . He sent out his word , and healed them . And this was the reason why the Syr. and Arab. read the Text thus ; He shall arise with healing upon his Tongue ; For , Peace is the fruit of his lippes , promising , pronouncing , interceding ; Till he speake peace by his f f Sicut corpori Deus praeparavit medicamēta ex herbis , it a animae praeparavit medicamenta ex his sermonibus . Origen . Word , there 's no healing for us .

Next , Christ heales by his rod , he sends sicknesses into our flesh , Answ. 3d to convey health into our minde g g God afflicts us non studio nocendi , sed desiderio sanandi . Aug. Epist. 48. ; He wounds us to cure us ; The fruit of afflictions to Beleevers , is the taking away of sinne , Isa. 27. Now fin is the soules sicknesse ; The rod is a Teaching rod ; David found it good for him , viz. his soule , that he had been afflicted .

Lastly , Answ. 4 Christ heales us by his Spirit ; I will send the Comforter to you , saith Christ , Joh. 14.26 . He will helpe our infirmities , Rom. 8.26 . This is that h h 1 Joh. 2.20.27 . 2 Cor. 1.21 , 22 oyle , which Christ the good Samaritan poures into a wounded Conscience , to asswage the griefe of soules , and administer ease , and refreshment to such as groane for mercy , Rom. 8.16 . In our greatest spirituall distempers , his e e Heb. 4.12 . i i Sumus quidem nos valde infirmi , at spiritus sāctus adjuvare non desinit . Chrystoph . Hosmon . Grace is sufficient for us , he stayes us with flaggons , and comforts us with apples , when we are sicke of Love .

You see Christ heales the soule spiritually , and how .

3. Christ heales Politically , be comes with healing in his wings when he pleaseth , to divided and distempered Nations , that are at the brinke of desolation . The deadly wounds of Nations may be cured , Rev. 13.3 . When wee thinke a Nation is so full of wounds , and botches , that it must needs perish , Christ can heale it . And 't is his imployment to heale Nations , as well as bodies , or soules . Jer. 30.17 . They that spoyle thee , shall be a spoyle , for I will restore health unto thee , and heale thee of thy wounds ; Oh that God would say thus to these distemper'd , and distracted Kingdomes , and oh that he would k k Dolorem medicinae spes salutis mitigat . make us willing to be healed ! No differences are too great for Christ to compose ; ours are intricat● ; l l Ann. Dom. 1648. Julii . our severall opinions , and factions , and fractions , what are they but so many diseases upon our Mother the Church of England ? A whole Colledge of State-Physicians have been long in Consultation , many veines have been opened , &c. Yet still shee is sick , sick almost unto Death ! Well , no Nation so desperately sick , but Christ can cure it , and that easily , speedily , he can rebuke the madnesse of the people , give our Senators wisdome , unite head and members , hush the Nations , and make warres to cease ; m m Sanitas gentium est agnitis Redemptionis beneficiis , &c. Pignetus in Apoc. 22.2 . The leaves of that Tree of life , that hath twelve manner of fruits , are for the healing of the Nations , Rev. 22.2 . n n Tho: Brightman on the Rev. Pag. 882. This tree of life , with his variety of fruit , and medicinall leaves , is Jesus Christ , 't is he that will nourish , and heale the Nations professing the Gospel o o Ezek. 47.12 . .

Thus it hath been proved to you , Quest. there is healing in Christ , now let us see wherefore it is thus , or how it comes to passe , and on what grounds , that Beleevers finde healing from these blessed wings of their Redeemer ?

Reason . 1 1. All 's to be laid down at the p p Mihi meritum d●est , non illi misericordia . Bernard Serm. 14. & 61. feete of free grace , Answ. Reason . 1 He will have mercy , because he will have mercy ; 't is your Saviours good will to heale you , wee have merited nothing , can challenge nothing , when he might thinke of hell , he thinks of healing ; should he for ever leave us rotting in our sinnes , Christ were just .

2. Beleevers finde healing from Christ , Reason . 2 because they are related and united to him , & are made one with him ; being in Christ , wee have new natures , and are new creatures q q Porro foliis fides cōfertur . in Rev. 22.2 . Pignetus in Locum . . He tooke our nature , saith Austin , that he might heale it of all diseases , and then takes the Elect , and unites them to himselfe , that they all may partake of the Cure .

3. 'T is his office to heale them , Reason . 3 and Christ was sent for this end , Isa. 61.1 . He hath sent mee to binde up the broken-hearted , and proclaime liberty to the Captives . Now when Christ was r r Christus in Evangel. Johan . satis ostendit , quaenam sit patris voluntas , nempe ut injunctum sib● munus expleret . Calvin . anointed , that is , furnished , and solemnly designed for this work , if for this end God sent him from Heaven , surely wee may conclude , he both can , and will heale us of our sinnes .

4. There is no other eye will pitty us , nor hand can helpe us , Reason . 4 therefore this Good Samaritan he will doe it , ( but more of this anon . )

5. and lastly , Reason . 5 Christ would marry the Elect , and he would faine delight in Beleevers , this he will not , cannot doe , till they are healed of all their diseases ; Christ finds us filthy Toads , but makes us glorious Saints : And pities the Elect ; He finds them in their bloud , but at length he adornes them , because he would with honour delight in them s s Pulchra est & elegans allusio , ad magnorum principum morē , qui siquando humili & obscurò loco natam puellam , in uxorem ducturi sunt , prius eam ab omnibus sordibus abluunt , au●o & gemmis ornant , denique moribus nobilitate dignis imbuunt , ne principis mariti thoro , ullam maculam aut ignon iniae notam ●spergat . Calvin . in Eph. 5.26 . . Eph. 5.26 , 27. If a great Prince were to marry a beggar , voyde of Nobility , or Portion , or Beauty , but full of vermin , boyles , and innumerable diseases , would he not first cause her to be cleaned , heal'd , and adorn'd ? Was Ahasuerus so dainty , that the most beautifull Virgins in all his Provinces , must for 12. moneths be purified , and anointed with oyle , and sweet odors , before they were admitted into the Kings House ? And can you thinke that Christ will marry finners , and never have them washt , nor cured , when the Heaven● are impure in his sight ? No ; he is of purer eyes , then to behold iniquity , and he marries none , but such as he can , and will delight in , and no soule so loathsome , and diseased , but he can presently heale it .

Take one Caution , Caution . and that is this ;

Wee are not t t Rom. 7.23 . 1 Cor. 13.12 . perfectly healed in this life , for 't is not health in his wings , as the Geneva translation reads it , but healing in his wings u u Vide Augustin Tract. 80. in Johan . & de Civit. Dei . lib. 9. cap. 27. Calvin adversus Anabaptist . Art . 2. And Luther de profectuin Christianismo , where he saith a man is Christianus , ●ather in fi●ri , then in facto . . Wee have no perfect health from Christ , onely wee are now healing , Christ is in hand with the Cure , and will never give us over , till the cure is perfect in Heaven . So then wee conclude , the state of the best is to be cured in part , and still lie under the Physicians hande . See Pemble of Justif . sect. 3. cap. 2. Pag. 184.

Let us now winde up all in Application .

1. Is it so , that Christ comes with healing in his wings , with his hands full of salves and plaisters to us , then see , and bewaile the naturall estate and condition of mankinde ; u u Morbi perniciores pluresque sunt animi quam corporis . M. T. Cicero . The diseases of the soule , are more , and more grievous , said Tully , then the diseases of the body : The whole head is sicke , and the whole heart is faint , from the crowne of the head , to the sole of the foote , there 's nothing but bruises , and running sores . Wee have b●●●●● minds , lame wills , crooked affections . w w See Bp. Abernethy concerning Physicke for the soule , where he numbers up 34 pestilent diseases of the soule , and their causes , symptoms , and cures : and Dr. Taylor in his principles of Christian practice on Luk. 5.31 . Pag. 552. There 's the Tympany of pride , the Aposthume of selfe-love , the plague of discontent , the stone of hardnesse in heart , the burning feaver of lust , the dropsie of drunkennesse , the consumption of envie , the ague of inconstancy , the lethargie of sloath , the apoplexy of security , the falling sicknesse of apostacy , the palsey of timerousnesse , and the Gangreen of heresie , &c. And so I might goe on till I were out of breath , and you out of patience ; Lord , what a monster is man ? Yea rather what a monster is a sinner , for man was made a glorious Creature , but forbidden fruit brought these diseases ; And when x x Si ad aegritudinem animi accedat aegritudo corporis duplicatur infirmitas , duplicatur dolor . Hieron . in Isa . One with all these soule-maladies uncured , falls into bodily , behold what a Map of misery , what a picture of trouble the man is , no health without , nor none within neither ; the Physician is readie to give his body for dead , and the Minister his soule for damn d : This is sad indeed !

Oh that wee could see our sicknesse , Mat. 9.12 . opened . for the whole ( that is , such as dreame themselves so ) have no need ( that is , see no need ) of the Physician , viz. Jesus Christ , but those that are sicke , deadly sicke , sicke at heart , sicke all over ; viz. such as now perceive their sicknesse , such as now groane for mercy , and are quite weary of sinne .

2. Here is terror for all those , Vse . 2 as being in this sad , and deplorable condition , refuse to be healed ; they will not come under the healing wings of Christ , Matth. 23.37 . When Christ offers to heale them y y Hosea 7.1 . , then their iniquity is discovered , and like Babylon , they z z Non impotentes , sed nolentes condemnabuntur . Bern. de Pass . Dom. cap. 32. will not be cured , they have been drunkards , and they will not learne temperance , they have been filthy , and they are filthy still , they are bad , and will be no better : Mr Fenner a a Will . Fenner in a Booke call'd selfe-murder , opening Ez●k. 18.31 , 32. Pag. 8. ad finem . , hath exceedingly cleared this point , that the reason why wicked men are not heal'd , why they doe not repent , and come out of their sinnes , is not because they cannot ( though they cannot ) but because they will not ; For God damns men for will-nots , not for cannots ; They deserve to perish , saith Musculus b b Merito perit aegrotus qui medicū non vocat , sed ultro venientem resp●it . Muscul . , that slight their Physician , who freely offers to cure them : These have recourse to silly Empericks , and use other remedies that cannot helpe , as the Medicines of spirituall Aegypt , which are c c Si Deus secundum merita tibi daret , damnaret te . Aug. in Psal. 102. merits , Jer. 46.11 . Or Libertine Teachers , and Principles , Jer. 8.11 . Or finally , the comforts , and pleasures of this life , as well sinfull , as lawfull ; Some thinke to drowne the cryes of Conscience with d d Soli filij irae i●om non ●●nti●n● . Bernard . 〈◊〉 . 2●6 . carnall jollity , or multitude of employments ; many that are Sermon-sicke , and finde some qualmes upon their hearts , hope to drinke away care , and fling away the pensive thoughts of sinne , with their Dice , &c.

But all these are Physicians of no value . Remember this , there is a Time of healing , ( see Eccles. 3.3 . ) Beware of dallying with God , and letting it slip ; Be not so cruelly injurious to your precious soules , as to let it slip unimproved ; for then e e Qui aegrotāt animo , quo gravius aegrotant , hoc magis abhorrent á quiete , et à medico . Plutarch . ( I tremble to utter it ) you 'l be judicially blinded , and hardned of God , least ( or for feare ) you should be converted , and Christ should heale you , Joh. 12.40 . A sad place ! And a f f Plorante medico ridet phreneticus , & plorantibus amicis . August . sad case to be past healing , and yet on this side Hell . To laugh at the Physician , that shews you your danger , and weeps over you ! To spit out divine Physick , and fling away those Plaisters , that are spread with the goare bloud of Christ , how can they escape , that neglect so great salvation !

3. Here is marvellous comfort , Vse . 3 and glad tidings , for poore sicke sinners , that long to be healed , for all pained , and afflicted consciences , that see * * Dolores animae sunt animae dolorum , and a wounded spirit who can beare ? no meanes of helpe in themselves , but looke after Christ for ease ; Many doubts and Tentations are ready to perplex your hearts , I would faine stifle your objections .

1. Object . Object . 1 O but my sinnes are no ordinary sinnes , my diseases are grievous , my sins are heightned , and aggravated sinnes , as being committed against light , and against love , against meanes , and against mercies , &c. Can , or will Christ cure such evills ?

I answer ; Solutio . Surely yea , for all sinners without exception , are invited to come unto him , and he undertakes to cure them . Mat. 11.28 . Come unto mee , I le give you ease , and rest , saith Christ . See Psal. 103.3 . He forgives all thine Iniquities ( great and small ) and heales all thy diseases g g Verbum Dei Panacea vocatur à sanandis Omnibus Morbis . : It is a wicked distinction of Rome , that divides sinnes into veniall , and mortall , because though some sinnes comparatively are greater then others , yet no h h Non leve quo Deus laeditur . Salvian . de Provid . lib. 2. sinne , is truely little , or triviall , because committed against a righteous Law , and Infinite Justice ; nor any sinne mortall , if by Faith , and Repentance , you close in with Christ : Banish therefore all despaire ; say not with Cain , My sinne is greater then I can beare ; my disease too dangerous to be cured ! Thou lyest Cain , saith i i Gen. 4.13 . Mentir●s Cam. August . Austin ; Where sinne abounds , his Grace will much more abound ; The more dangerous thy disease , the more glorious the Cure ; Now Christ will get him a name : The sinne against the Holy Ghost is not too hard for Christ to heale , but t is ever accompanied with malicious willfulnesse , and all such will not be healed : Suppose that sinne capable of Repentance , and you must needs say , 't is also capable of pardon ; k k Sanantur nullo vulnera cordis ope ; not true in Divinitie . God ean make Scarlet and Crimson sinnes whiter then Snow .

2. Green wounds may be cured , Object . 2 but mine are old sores , I have lived thirty , fourty yeares in my sins , is there any help for me ? I feare , not .

Yes : For God hath said it , Sol. Ezek. 18.22 . Isai. 65.20 . at what time soever you come , hee will cure you . The sinner of an hundred yeares old shall be accursed ; that is , if hee continue in his sinne . l l Let not the oldest sinner despaire of mercy , & yet beware of customary sinning , Consuetudo peccandi tollit sensum peccati . Aug. Repent with the Thiefe in thy last houre , and thou art safe ; when death is killing thy body , Christ may bee healing thy soule : however presume not , remember that common but true saying , True repentance is never too late , but late repentance is seldome true ; and know the purchasing of heaven is like the buying the Sybils prophesie , the longer we stand off , the dearer 't will cost us , the more teares , harder repentance , deeper sorrow ; the sooner thy bones are set , the lesse pain , &c. m m Qui promi sit poenitenti veniam , non promisit peccon●● crastinum . Aug. He that promised mercy to the penitent , never promised a morrow to the sinner , saith Austin .

3. The next objection is this , Object . 3 Mine are relapses , and of all diseases those are the most dangerous , I have recovered out of sin , and have fallen again and again into the same sinne ?

This I confesse is sad , Sol. ve●y sad ; but yet Christ can heale you , and cure you , Hosea 14.4 . I will heale your back slidings , and love you freely . n n Quoties ce cidit peccando , toties resurgit poenitendo . Solomon saith , The righteous man falleth seven times a day : if that bee spoken of sin , and the same sin , yet it includes his repentance : o o Peccasti ? poenitere Millies peccasti ? Millies poenitere . Chrysostom Homil. 2. in Psal. 50. for how could he fall seven times , unlesse he had euen six ? Only sin not that grace may abound , try not experiments with your poore souls .

4. Object . 4 Oh if Christ were but sensible of my spirituall diseases , I make no question but he would heale me . I answer .

Christ was a man of p p Christ was Homo doloris , say to him , Non ignare mali miseris succurrito Christe ! sorrows , Sol. and was in all points tempted as we are , yet without sinne . Hee is touch't withe feeling of our infirmities , and in all our afflictions he also ( as our head , and husband ) is offlicted , he condoles and sympathizes with us ; Christ beares our sicknes , saith Isaiah , God hath fitted him as with a Body to be a Saviour , so with a heart to be a pitifull Physician , q q Amarum peculum prius ●ivit M●dicus 〈◊〉 vib●● e●●er●t 〈◊〉 rotus . Ita Christus , &c. Augustin . in Psal. 98. he hath tasted every bitter cup before us , and his very bowels yearn over us .

5. Oh but if Christ were at hand , Object . 5 it were somewhat ; but he is gone into Heaven .

'T is true , his Body is there , Sol. but his Divinity is every where . John 14.18 . Heb. 13.5 . I will not leave you comfortlesse , I will come unto you , saith Christ . Psalm 34.18 . He is neere unto the afflicted in spirit : their eye-lids may be glewed up that they cannot see him , yet hee it neer them ; even at hand , and his presence is a little Heaven .

6. But others neglect me , Object . 6 few pity me , why should I thinke CHRIST regards me ?

You all remember the Parable , Sol. Luke 10.34 . Christ was that good Samaritan , Hee therefore heales thee , and helps thee , because no heart will pitie thee , no hand can help thee but his . Hee wants neither love nor power to doe thee good . Ezek. 16.5 , 6. When thou layest rotting in thy sinnes , none eye pitied thee , nor had compassion upon thee , but thou wast cast out in the open field , to the loathing of thy person in that day , r r Mihi meritum deest non illi misericordia . Bernard . Serm. 14. Nisi gratuita non est gratia . Aug. de grat . Chr. cap. 23. and when I passed by thee , and saw thee polluted in thy blood , I said unto thee , Live , Live . q. d. when thou wast in that wofull pickle , like Job on the Dunghill , full of the botches of sinne , loathsome to thy selfe , and all others that were good ; then was my time of love , then did I wash , anoint , and adorne thee . A sweet Scripture , and sutable thereunto is that place , Psa. 27.10 . When father and mother and all forsake mee , then the Lord will take me up .

7. O but when he doth come , Object . 7 he will expect large fees , and what have I that am poore , blind , naked , and miserable ? I answer :

Remember that place , Sol. Hosea 14.4 . I will heale your rebellions freely . Luke 8.43 . One that spent all on Physicians , and found no ease , came to Christ , and was cured for nothing . So here . Free Grace is not Fee Grace ; s s Ascensus gratiarum est descensus gratiae . Bernard . it exspects no recompence , but requires thankfulnesse : What doth Christ else require of thee ? David therefore was full of praises , Psa. 103.1 , 2 , 3. Blesse the Lord , O my soule , and all that is within me blesse his holy Name . Blesse the Lord , O my soule , and forget not all his benefites , who forgives thine iniquities , and heales thy diseases . Extoll your Physician to the Clouds : tell others what hee hath done for your soules , and send all your sick friends and neighbours to him : This is all the fee he expects from thee .

To conclude all , Vse . 4 Suffer now the word of exhortation , to come and creep under the healing power of Christs wings by faith : what will it profit you to t t Labour ut sit mens sana in corpore sano . have healthy bodies and diseased souls ? And how will you do when both body and soule are sick together , and one cannot help nor serve the other ? One that hath spirituall life , and is void of spirituall health , may , and will get to heaven . But Lord ! what murmuring , what groaning , what complaining will proceed from such a soule , tending to Gods dishonour , the soules discomfort , and others disheartning ? God requires Cheerfulnesse and Rejoycing , &c. This cannot bee done till health is procured : u u Ipsa vita morbus est , ipsa immortalitas vera santitas . Aug. de Temp. 74. if the cure bee begun here , it shall be perfected in heaven : for death will put an end to all diseases , and such shall cease from sin w w Vltimus & optimus medicus morborū etiam immedicabilium , mors .

These are the Motives . Now for the Meanes , and I have done .

Frequent the Ordinances , especially the Word and Prayer .

1. The Word , stand in Gods way , goe into his Garden , among his beds of Spices , where he is gathering medicinall herbs for thee , lie at the beautifull Gates of the Temple . There is a searching , healing , and quickning power conveyed by the preaching of the Word , Prov. 27.18 . The tongue of the wise is health , hee sent out his Word and so healed them , Psalm 107.20 .

w w Prima pars sanitatis velle sanari . Seneca . 2. Prayer , grovell in the dust at his feet , pant for mercy , lay open your sores , and spread all your infirmities and grievances before him , and then intreat him to cure you ; Say with David x x Psal. 41.4 . , Lord bee mercifull unto me , and heale my Soul , for I have sinned against thee . y y Luke 7.7 . And what the Centurion desired for his servant , doe thou begge for thy Soule , Speak but the word , and my soule is healed : i. z z Nam qui cor pore aegrotus est absque rubore morbum suum medico revelat , qui autem animo aegrotat , vitia sua studiose celat , & nonnunquam virtutis specie palliat . Musculus in Matth. 5.24 . Be large and free in confession . When you goe to a Physician , you hide nothing , you are ashamed of nothing , &c. So it must be here . To confesse sinne is the way to finde ease and mercy . a a Prov. 28.13 Psal. 32.3 , 4. Strangulat in clusus dolor atque exaestuat intus . Ovid Trist. 5.1 . Whilst I kept silence , saith David , my bones consumed in my roaring all the day long . Cry out therfore with the blind man after Christ , Thou Sonne of David have mercy upon me , and say with the Leper , ᵃ Lord if thou wilt thou ca●st cure me . Never did poorer creature begge thy pitty ; and behold , mercy is thy delight , yea thou hast commanded me to come unto thee , and promised I shall find ease and rest in thee , I have nothing to plead for my selfe , but misery is the proper object of mercy , Lord I am Misery it selfe , amd thou art Mercy it selfe ; yea , thou hast power in thy hands immediatly to doe me good , doe it for thy Names sake : So shall my mouth bee filled with praises , and my heart with joy .

Doe thus , and then wait upon God : For there is nothing to bee done in this cure , without b b Subsidium fidei est patientia , Bullingerus in Heb. 10.36 . Deus non exandit ad voluntatem , ut exaudiat ad salutem . Augustin . in Psalm 80. Patientia nos Deo commendat , & servat , iram temperat , linguam fraenat , mentem gubernat , &c. Ita Cecil . Cypr. Serm. 30. de bono patientiae . patience , and doubt not but the Sunne of RIGHTEOVSNESSE will arise upon thee with Healing in his Wings . Amen .

FINIS .

Septemb. 9ᵒ 1648.

Imprimatur

JOSEPH CARYL .

An Alphabeticall Index of the speciall points contained in both parts . A IN Christs Abasements the Deity appeared . Page 248 , 249 We must abide in Gods goodnesse . Page 148 , 149 Christ sheds his beams abundantly . Page 184 , 185 God an absolute and perfect good . Page 130 , 131 , 132 The two Adams much different , Page 126 , 127 Adams estate in innocency neither so good nor so sure as a beleevers estate in the righteousnesse of Christ . Page 243 We should admire the goodnesse of Gods Nature , Page 142 , 143 Carnall ones shall admire glorified Saints at the last day , though now they undervalue & despise them so much . Page 92 , 93 Adoration not due to Angels elect . Page 8 , 9 Great advantages let slip by enemies , when the Lord doth infatuate them and their counsels . Page 4 , 5 Affections will appeare in expressions . Page 29 Affections requisite in such as would win others , for divers reasons . Page 29 , 30 How to kindle affections in others . Page 31. 32 , 33 How to have affections kindled in our bosomes under the Gospel-wooings . Six helps . Page 34 , 35 , 36 We must allure others to Christ . Page 12. to 21 Sad to allure men to sin . Page 19 , 20 The encamping of Angels round about us , should make us sensible of divine care and goodnesse . Page 6. to 12 Angels are numerous . Page 6 'T is the office of Angels to guard us . Page 6 , 7 No guard like a guard of Angels . Page 7 Angels can do nothing without a commission . 7 Angels must be imitated , not worshipped . Page 8 , 9 Angels guard us whilst in our wayes . Page 9 Angels are present at our solemne Assemblies . Page 9 , 10 Saints after death like Angels . Page 10 Fali'n Angels lye unpittied , unredeemed . Page 11 Elect Angels 〈◊〉 joyce at our conversion . Page 10 , 18 Antichrist assumes the Titles of Christ , and calls himselfe the Sun among the Starres . Page 213. to 216 Rejoyce in the Appearances of Christ . Page 260 Christ hath his times of arising . Page 247. to 265 To the world . 247. to 252. To the soule . Page 252. to 254 The manifestations of Christ like the Suns arising , and wherein unlike , with the Vses of all . Page 154. to 165 When Christ doth arise , hee comes with healing in his wings . Page 165. ad finem Of Christs Ascension . Page 250 Christ good by Aspect and conjunction . Page 210 , 211 In solemne Assemblies Angels eye us . Page 9. 10 True knowledge hath full assurance . Page 112 Astronomers say the Sun is good by aspect , and evill by conjunction , this false of Christ . Page 210 , 211 Of attention under the Word . Page 34 Light is awakening . Page 200 , 201 B. Backslidings are curable . Page 286 In Baptisme we may taste divine goodnesse . Page 40 Christ sheds his Beames like the Sun , freely , suddenly , impartially , and abundantly . Page 181. to 185 The Beauty of Christ is unconceiveable , and indeed unutterable . Page 190. to 194 Small beginnings in grace should not discourage us . Page 93 to 95 Beleevers estate in Christ hetter then Adams . Page 243 True knowledge betters us Page 114 Birds sing at Sun rising ; so beleevers rejoyce at the appearance of Christ . Page 257 Of the bird of the Sunne , and how Christ is like the Phoenix . Page 296 to 271 Of the birth of Christ . Page 247 , 248 True Blessednesse consists in tasting Gods love . Page 22 Blind devotion abominable . Page 116. 117 Most men blockish in spirituall things . Page 30 The blood of Christ heals us . Page 275 , 276 Christ heales Bodies as well as soules . Page 273 , 274 How the born of God sin not . Page 89 Childrens bread not for whelps Page 158 Of bringing others into Christ . Page 12. to 21 C. Many calumnies fastned on God , Christ , and all that are godly . Page 140 , 141 , 142 We are not capable of much grace here Page 77. to 100 Christ a most carefull Physician . Page 273 Christ changes us . 253 Childrens bread . Page 158 Christ an inexhaustible fountain of divine sweetnesse . Page 16. 17 Christ teacheth onely his friends . Page 104 Christ like the Sun in 21. respects , unlike in five . The Vses of that Allegory . Page 180. to 223 Christ is of a communicative nature . 180. 181. How Christ communicates his beams . 181. to 185. Christ at his Fathers command . 187 , 188. Christ is exceeding great in power . 188. to 190. Christ is of a dazeling splendor , & matchless beauty . 190. to 194. Christ is the ornament of Soules , Nations , and Heaven it selfe . Page 194. to 196 Christs motions are admirable . Page 197 to 200 Christ is seen by his own light . Page 203 Christs influences may be felt when his face is hid . Page 204 Christ melts some , and hardens others . Page 206 Christ cheares up Saints with his beams . Page 206 , 207 Nothing makes day if Christ be wanting , and if Christ shine , all other glories are drowned Page 207 , 208 Christ gives sight as well as light . Page 209 , 210 Our happinesse stands in union with Christ . Page 210 , 211 How Christ shall deliver up his Kingdome to the Father , and yet reigne for ever . Page 211 , 212 An old heresie that Christ dwels in the circle of the Sun , refuted . Page 216. to 218 Christ a Sun or Fountain of righteousnesse , inherent , imparted , imputed , Remunerative . Page 223. to 246 Christ hath his times of rising and discovering himselfe and his beauty . Page 247. to 265 When Christ doth arise he comes with healing in his wings . Page 265. ad finem Of Christs birth . Page 247 , 248 Of Christs crucifixion . Page 248 , 249 Of Christs resurrection . Page 249 , 250 Of Christs ascension . Page 250 Christ a carefull Physician . Page 272. ad finem . Christ the true Phoenix . Page 269. to 271 The happinesse of Christians since Christ , above those that lived under the Law , in five respects . Page 172 to 176 What it is to be cloathed with the Sun . Page 220 Commission from God inables Angels to help us . Page 7 A positive command to win others . Page 14 Bad company a snare . Page 62 , 63 God a communicative good . Page 180 to 185 True knowledge communicative . Page 110 , 111 Christ knowes not how to conceale his love from us here , as Joseph could not from his brethren . Page 81 We conceale nothing from the Physician . Page 290 Conference helps us to remember experiences . Page 25 , 41 Confession the way to absolution . Page 290 In contemplation we taste Gods goodnesse Page 42. to 45 We should contemplate of all Gods perfections and out-goings . Page 44 We must continue in Gods goodnesse . Page 148 , 149 Of converting others . Page 12. to 21 Of corporall taste , its pleasure short . Page 37. and 74 Christ can heale corporally . Page 273 , 274 We co-work with God . Page 90 , 91 Men greedy to taste the creature , not the creator . Page 63 , 64 Creep under the healing wings of Christ . Page 288. ad finem Some will not be cured . Page 282 , 283 Great cures wrought by Christ . Page 272 ad finem D The Damned do not tast one drop of divine goodnesse . Page 75 , 76 Thickest darknesse expeld by Christs shinings . Page 202 , 203 David his great streights . 2. His flying so Gath to save his life . 2. His policy there , and the successe . 2 , 3. His thankfulnesse there for that deliverance . Page 5 Death destroyed in an overcomming Christ . Page 249 Death makes Saints like Angels . 10. yea like Christ . Page 223 Christ heales us and adornes us , because he would fain take delight in us . Page 279 , 280 In blackest desertions some strength from Christ to upbold us , 204 , 205. Christs designe in giving us grace , is , that we should invite others , and enlarge his dominions . Page 14 , 15 Christ a most desirable good , who is able to give full content to the soule , and rich delight . 132 , 133. To hinder Despaire we get here some tastes of Gods goodnesse . Page 81 , 82 The very Devils and damned in hell partake of Gods goodnes , although they cannot taste or perceive it . This is prov'd Page 121. to 123 Blind Devotion abominable to God . Page 116 , 117 True knowledge is diffusive Page 110 , 111 Jesus Christ a diffusive good . Page 180. to 184 Directions how to win others to Christ . Page 21. and 31 In experimentall discoveries of divine sweetnesse , God is best tasted . Page 48 Christ hath his times of discovering himselfe and his beauties to the world , and to the soule . Page 247. to 265 We must not be discouraged at small beginnings . Kome was not reared in a day . Page 93 , 94 Discouraging others is a fearfull sin . Page 67 Christs motions are distinguishing . Page 200 Christ workes diversly on divers objects . Page 206 As Dogges must not catch the childrens bread , so children must not feare the Dogges whip . Page 157. to 161 Of drawing others to Christ . Page 12. to 21. and 29. to 34 Drooping Saints cheared . Page 72 , 73 The sweet presence of Christ drownes other comforts , as the Sun the Starres . Page 207 , 208 Drunkennesse a beastly sin . Page 65 Naturally all are dull of hearing . Page 30 A duty to invite others to Christ . Page 12. to 21. and 29. to 34 Long to die ; for here is but a taste of God . Page 85. to 99 E. Christ never totally Eclipst . Page 209 Eja-culations under the Word usefull Page 35 , 36 Some leave Christ , and run to Empericks . Page 282 Angels encamping about us a sign of the Lords care . Page 6. to 12 Encouragement to Droopers . Page 72 , 73 Gods end in giving us grace , what ? Page 14 , 15 God can infatuate his enemies , let all such be warn'd in time , Page 4 Reigning envy and sincerity cannot dwell together Page 17 Christ equall with the Father . Page 188. 212 Erberies doctrine damnable . Page 227. to 230 Esteem nothing sweet or good any further then you can enjoy God in it . Page 148 Estimation followeth tasting divine goodnesse . Page 69 , 70 God an eternall good two wayes . Page 134 , 135 How to evidence truth of grace . Page 20 , 21. Examine if God bee good to you . 144 , 145. Examine your feare of God . 163. Examine your tastes of God . Page 69 Examples of many Saints that have invited others to holinesse . Page 13 , 14 Light is expergefactive . Page 200 , 201 Experiences husbanded and revived , beget trust , how to remember experiences . Page 22. to 25 True knowledge is experimentall . Page 109 , 110 Wounding expressions flow from violent affections , Page 29 & 31 Exultation a fruit of fasting , divine goodnesse . Page 70 F. When Christs Face is hid , his power is felt . Page 204 By faith Christ is tasted and applied . 45 , 46. Of the righteousnes of faith . 239. to 244. Christ a faithful Physician . Page 173 Of the feare of God : the kinds , marks , motives , and helps of and to the filiall fear of God . Page 161. to 164 If once we have tasted how good the Lord is , we shall feare to forfeit him , or grieve him . Page 25 , 26 They that feare God , shall be taught of him . Page 104 , 105 Christ a reviving Sun to such as feare him . Page 162 Christ will not expect large fees when he hath cured us . Page 288 Christian felicity stands in getting tastes of God . Page 22 Not our fill of God here , we get but a taste of his goodnesse . This truth handled at large , and objections scattered . Page 77 to 100 Your fill hereafter if you taste now . Page 56 , 57 In what sense we are said to bee filled here . Page 87 , 88 Follow God in goodnesse , learn of him . Page 147 The folly of Justiciaries . Page 242 Formes of godlinesse . Page 61 , 62 Christ a Fountain of light and life . Page 102 , 103 God a free good . Page 129 , 130 Christ shoots his beams freely . Page 181 , 182 All the fruits and graces of the Spirit are excited and drawn forth by Christs shinings . Page 205 , 206 Such as will not taste the Lords goodnesse , must taste of his fury . Page 55 , 56 The reason of mens fury against the wayes of God , is , that they never tasted nor tried them . Page 68 and 69 G. Of Gaining others to Christ , 12. to 21. and 29. to 34. Christ t●sted gall for thee , do thou taste Nectar for him . Page 76 , 77 Christ cluckes and gathers beleevers into sweet communion with himselfe , and one another . Page 267 , 268 God a generall good to all . Page 120. to 124. and 183 A decent gesture becomes an Orator . Page 33 The holy Ghost is not in us as a man in his shop : for then our failings would be his . Page 90. 91 In the common gifts of the Spirit , some taste of GOD. Page 46. and 59 The glory of God is infinitely beyond the glory of elect Angels . Page 8 , 9 Christ the crowne of our crowns , the glory of glory , the heaven of heaven . Page 196 Christ is true and perfect God . Page 229 , 230 Godliness of life the best engine to worke on others affections . Page 32. The unparalleld Goodness of God , treated of at large . Page 118 to 149 The goodnesse of God is seen in his Angels attendance on us . Page 10 , 11 , 12 The Lord as a Creator a generall good to all . Page 120. to 124. God in Christ a peculiar good to the Elect. Page 124 , 125 The Lord an Independent good . Page 125. to 128 The Lord a free good . Page 129 , 130 God an absolute , sutable , and compleat good . Page 130. to 132 The Lord is a most desireable and delectable good . Page 132 , 133 God is an eternall good , a lasting , and everlasting good , both absolutely , and relatively . Page 134 , 135 11. Things inferred hence that God is good . Page 136. to 149 Christ ariseth when the Gospel is preached . Page 251 Grace hath this nature to becken others to Christ , and the end of Gods giving Grace is this . Page 14 , 15 Grace , and envie , cannot sleepe in one bed . Page 17 , 18 Wee taste God in the sweet Graces of his Spirit . Page 46 , 47 The Sunne is very great . Page 188 , 189 Great sinnes are pardonable , and curable . Page 284 Grieve not your good Father . Page 143 Grovell in the dust before God . Page 290 Rest not in Truth of Grace , but grow in Grace daily . Page 95. to 99 No Guard like a Guard of Angels . Page 7 , 8 You may guesse at Heaven by your joyes here , Ex pede Herculem . 99 , 100 H. Hainous sinnes curable . Page 283. to 286 Christ at hand ; he is neare unto beleevers . Page 287 True happinesse consists in Tasts of God . Page 22 Christ hardens some in their sinnes . Page 206 Christ comes with healing in his wings , he can heale , corporally , spiritually , and politically . Page 272. to 278 Why Christ heales soules ; The Vses of all . Page 278. ad finem . What Heathens have said of the goodnesse of God . Page 118 , 119 Christ is Heavens beauty . Page 196 ●uesse what Heaven is by your comforts here . Page 99. 100 Heaven sweetned by the miseries and combates of this life , that cloud our joyes here . Page 86 , 87 Heaven full of joy at the conversion of one sinner . Page 18 Why it is not perfect Hell with beleevers in this life . Page 80 , 81 , 82 In Hell it selfe , some footsteps of Gods goodnesse , proved . Page 121 , to 123 And yet 't is as true in Hell , no tasting or perceiving the least drop of Gods goodnesse . Page 75 , 76 Helps to retaine experiences . Page 24 , 25 God knows not how to hide his love utterly from the Elect in this life , such is his love . Page 81 Nothing can hinder Christs workings , either in soules , or Nations . Page 257 , 258 Some strive to hinder others from Tasting the wayes of holinesse . Page 67 , 68 True knowledge ingenders Holinesse . Page 114 Holy men may use some Policy . Page 3 , 4 Honourable sinners shall be abased . Page 188 , 159 True knowledge is meek and Humble . Page 112 , 113 The Lord gives us but a taste of his goodnesse to make and keep us Humble . Page 84 Hypocrites may climbe many rounds in Jacobs ladder , and tumble down at last . Page 49. to 51 The most glorious Hypocrite comes far short of the weakest beleever in many things . Page 51. to 53 I Elect Jews under the Law saved by Christ as well as we . Page 171 , 172 Pity the unbeleeving Jews . Page 177 , 178 Christ Illuminates the soul . Page 252 , 253 True Illumination a fruit of Christs Ascension . Page 103 Imitate God in goodnesse . Page 147 Imitate Angels . Page 10 Impenitent sinners shall not be spared . Page 231 Imperfections in the best here ; The point proved , reasons added , inferences urged , and objections answered . Page 77. to 100 Of Imputed righteousnesse . Page 233. to 244 Of Christs Incarnation . Page 247 , 248 Incredulous Jews to be pitied . Page 177 , 178 God an Independent good , indeed there is no Independent being besides him . Page 125. to 128 Inexhaustible fountains in Christ . Page 16 , 17 Infatuation of Gods enemies , makes way for his peoples escape . Page 4 In divine Influences of the Spirit , God is tasted and enjoyed . Page 46 , 47 Inherent righteousnesse . 1. in Christ . 2. in us . Page 24. to 39 Innocency condemn'd by the world . Page 230. 231 Comfort may come in an instant . Page 182 , 183 Invitation of others unto holinesse . Page 12. to 21 Joseph was a Type of Christ . Page 193 , 194 Joy in heaven at the conversion of one soule . Page 18 Glorious discoveries of Christ , at the day of Judgement . Page 252 How Saints shall Judge the world . Page 82 Judge not of Christians by their possessions , but by their reversions . Page 92 Christ will administer Justice to evill deers . Page 245 The folly and danger of Justiciaties is great . Page 242 How wee are justified by works . Page 242 K. Behold the King ( Jesus ) in his beauty . Page 190. to 194 Christ the King of Saints , he is exceeding great , and glorious , as the Sunne among the Starres . Page 188. to 190 Gospel - Knowledge is not bare speculation . Page 101 , 102 Knowledge a fruit of Christs Ascension . Page 103 Saving Knowledge is communicated to the friends of Christ , and such as filially feare , and obey him . Page 104 , 105 The true reason of our small Knowledge , is our little practice , little love to Christ . Page 105 , 106 Some have much superficiall knowledge , and are filled with cleare notions , and bright speculations , and yet are voyde of Divine Light . Page 106 , 107 Six infallible marks of saving knowledge , and the visions of Heaven . Page 108 , to 114 A little experimentall knowledge , will goe farther then a sea of notionall . Page 114. to 116 Without a competency of knowledge , there can be no holinesse , no Grace . Page 116 , 117 L Of lazy sluggishnesse in spirituall things . Page 60 How God is said to lead into Temptation . Page 139 , 140 Learne of God who is Goodnesse it selfe . Page 147 Where there is a spirituall life , there are all the spirituall senses . Page 102 , 103 Get a holy wearinesse of this life , for here is but a taste of God . Page 85. & 99 Christ is the glorious fountaine of Light , filling the lesser vessels with his glory . Page 180. to 223 Christ is seene by his own Light . Page 203 Inward light examined . Page 108. to 114 There is but a little taste of God here , the full meale is in Heaven . Page 77. to 100 Why so little knowledge in the world , in comparison of what may he had , and is obtained by many . Page 105 , 106 The Lords day to be strictly observed , as a day dedicated to Christ , and set apart for spirituall enjoyments , and improvements . Page 221 , 222 Christs love is matchlesse . Page 231 The love of God is not utterly concealed from Saints in their Pilgrimage . Page 81 Such as have low thoughts of beleevers now , shall one day admire them . Page 92 , 93 M. The worlds madnesse in condemning Christ . Page 230 Christs magnitude unmeasurable . Page 189 , 190 Malachy , what it signifies , and who it was . Page 151 The makings forth of God , are not perfect in this Administration . Page 78 , 79 Erberie makes Christ a meere Man . Page 227 God doth manifest his wisdome , and power , in our preservation , for wee have here but a sparke of Grace , in an Ocean of corruption . Page 83 , 84 There is a time of Christ manifesting himselfe to Nations , and soules . Page 247. to 265 Christ heales us to marry us . Page 279 , 280 The matchlesse love of Christ to be admired . Page 231 There is but one Mediator . Page 185. to 187 Meditation helps us to retaine , and improve our experiences . Page 25 By Meditation the goodnesse of God is tasted . Page 42. to 45. Wee must meditate of his Perfections , and out-goings . Page 44 How memory is helpt to conserve experiences , by prizing , writing them , conference , meditation , and Prayer . Page 24 , 25 Christ ever in the midst . Page 196 , 197 Christians are here in their minority . Page 92 Their misery unutterable , that are without Christ . Page 219 The Church is governed by a Monarchy , for they have but one King which is Christ . Page 185. to 187 The Moon-light of reason cannot make day . Page 207 , 208 Rest not in sincerity , but get more Grace . Page 95. to 99 He that would get more of Christ , must freely communicate , of what he hath received . Page 17 The motions of Christ wonderfull . Page 197. to 200 A multitude of Angells to guard us . Page 6 N. Christ the Ornament of Nations . Page 195 , 196 Christ can heale Nations . Page 277 , 278 Of Christs Nativity . Page 247 , 248 Neglect of winning others a sinne . Page 19 When others neglect us , Christ pittieth us . Page 287 , 288 Our happinesse under the New Testament , above theirs under the old , in five respects . Page 172. to 176 Christ nigh unto the broken in heart . Page 287 O. The promise of knowledge is to such as obey God . Page 105 Observation of Gods dealings , will make us trust in God for ever . Page 24 , 25 The occasion of the 24th Psalme . Page 2. to 5 Occurrences tending to our deliverance , should beget thankfulnesse . Page 5 It is the office of Angells to guard beleevers . Page 6 It is Christs office to cure us . Page 279 Oh! an Interjection paints out four Affections , viz. Joy , Griese , Love , and Desire . Page 28 , 29 Old sinnes curable . Page 285 Saints under the old Testament , saved by Christ as well as wee . Page 171 , 172 There is but one Saviour . Page 185. to 187 Oppression a great sinne . Page 66 How an Orator , may work on the Affections . Page 31 That Christ dwells in the Orbe , or circle of the Sunne , an old heresie refuted . Page 216. to 218 Christ orders sinne , and yet abides pure . Page 203 , 204 In Ordinances God is tasted . Page 38. to 45 Many want Ordinances , a sad case ! Page 59 Christ the Ornament of soules , Nations , and Heaven it selfe . Page 194. to 196 The same Christ is a flaming Oven to the wicked , and a reviving Sunne to such as feare him . Page 156. to 161 P. Dally not with Gods Patience . Page 246 Patience requisite to a cure . Page 192 How People may profit by the Word . Page 34. to 36 Of the Phoenix , and that Christ is the true Phoenix . Page 269 to 271 Philosophy proves God is good . Page 119 Christ the best Physician . Page 272. ad finem . Pittie the incredulous Jewes . Page 177 , 178 Let Pilgrims be comforted that have the Sunne of righteousnesse shining before them . Page 222 , 223 Christ as the Sun among the Planets , he is ever in the midst . Page 196 , 197 Plead before the Lord for mercy . Page 290 Christ sheds his Beames plentifully . Page 184 All the policy in the world cannot hinder Christs risings , and manifestations , either in soules or Nations . Page 257 , 258 Davids policy when brought before Achish . Page 2 , 3 There is a lawfull Policy . Page 3 , 4 Christ can heale Politically , and recover sicke Kingdomes . Page 277 , 278 The Popes insolency , in stiling himselfe the Sun among the Starres , and assuming many other properties and descriptions of Jesus Christ . Page 213. to 216 Prayer helps us to retaine experiences . Page 25 In Prayer wee taste God . Page 39 Prayer the meanes to be cured . Page 290 How a Preacher may worke on his hearers . Page 31 Let not the beautifull Mother of Gods Patience , bring forth the ugly monster of thy Presumption . Page 246 Prizing our experiences , will helpe us to remember them . Page 24 25 Wait the accomplishment of Promises . Page 246 Cleare Prophecies of Christ of old for three Reasons ; The Vses many . Page 165. to 180 We see many glorious Prophecies fulfilled . Page 172 We must wait the fulfilling of Prophecies that are yet unfulfilled . Page 178 , 179 All Prophecies but scripturall , not much to be heeded . Page 179 , 180 Of the book of Psalms , and the occasion of the 34. Psalm . Page 1. to 5. R. Christ spreads his Raies , like the Sun , freely , suddenly , impartially , plentifully . Page 181. to 184 The causes of our great Rain and waters . Page 19 , 20 Range not after broken cisterns , when the fountains are ful . Page 22 Christ for all his cures looks for no Recompence but thankfulnesse ; Free grace is not Fee grace . Page 288 Reckon on the rising of others with , but against Christ . Page 261 , 262 A Redeemer for men , not Angels . Page 11 Relapses dangerous , yet curable . Page 286 Reliques of corruption , and mud in the best heart in this life . Page 83 to 100 Most Relish not heavenly things ; The Reason why . Page 57. to 63 How to Remember experiences for ever . Page 24 , 25 The Remembring of our experiences begets trust in God . Page 22 , 23 There is a Remunerative righteousnesse in Christ . Page 244 , to 246 Repetition of Sermons urged , and commended . Page 36 True Repentance is never to be repented of , unlesse that we repented no sooner . Page 54 Tasts of God Reserved for the elect . Page 63 Rest not in truth of Grace , but labour for more grace , else t is not true . Page 95. to 99 Of ●●●ists Resurrection . Page 249 , 250 Vse Reverence in solemne Assemblies , because Angels observe you . Page 9 , 10 Our Reversions better then our possessions . Page 92 Christ a bountifull Rewarder of his friends Page 244 Rewards prepared for such as win others to Christ . Page 18 , 19 Christ the Sunne of Righteousnesse , 1. inherent in himselfe , 2. imparted , in us 3. imputed , 4. Remunerative . All handled at large . Page 223. to 246 When Christ riseth . Page 247. to 265 Though Christ set , he will rise again . Page 264 , 265. When Christ ariseth , many will rise against him . Page 261 Wherein the manifestations of Christ are like the rising of the Sun , and wherein unlike . Page 254. to 260 Christs rising is our healing . Page 265. ad finem Worship this rising Sun . Page 260 , 261 The Christian Sabbath is Christs day : in this sense it is Sunday , or a day dedicated to the Sun of righteousnesse , though it ought not to be called Sunday , but the Lords day , as John hath Christned it . Page 221 , 222. God is tasted in the Sacrament : there beleevers taste and see how good the Lord is . Page 40 Saints may meet with troubles in Gods wayes , much more shall wicked ones in the Devils . Page 3 Why Saints have not perfect hell here , but have some taste of Gods goodnesse to sweeten our pilgrimage . Page 80 to 82 How Saints are not perfect here . Page 77. to 100 In what sense Saints are said to be filled , to be perfect , and not to sin . Page 87. to 90 Sampson a type of Christ . Page 198 , 199 Our Sanctification from Christ . Page 232. to 236 Motives to labour for Sanctification . Page 236. to 239 God alone can fill and satisfy the poore heart of man . Page 131 , 132 Onely one Saviour . Page 185. to 187 The sacred Scriptures are full of affections , and require affections in Christians . Page 29 , 30 All the spirituall Senses accompany true life . Page 102 , 103 Our head Christ is sensible of our infirmities . Page 286 Sermons to be repeated in the family . Page 36 Christ hath his settings , prepare for them . Page 162. to 165 In what manner Christ sh●ds his comfortable beams . 181 to 184 The shinings of Christ described . Page 181. to 184 We are not meere shops of the Spirit , for then our failings would be his , Beleevers are so acted by Him , as to act with him . Page 90 , 91 Let 's be sicke of this world , for here is but a taste of GOD. Page 85. and 99 Men and women naturally sick , and in a crazie condition till Christ cure them . Page 280. to 282 Satans baits of sin are tasted by many to their cost . Page 64. to 66 Some sin against God because he is good . Page 136 The Lord tempts not to sin . Page 137. to 140 Sinne ordered by Christ , and yet he abides pure ; he can touch pitch and not be defiled . Page 203 , 204 How be that is born of God sinneth not . Page 89 Great old sins curable . Page 283. to 285 Christ a skilfull Physician . Page 272 ad finem Slanders neither to be invented , reported , nor beleeved , Page 140. to 142 God and Christ have been slandered . Page 141 , 142 Sluggishnesse an enemy to grace . Page 60 The spirit of slumber hath possessed many . Page 63 Wicked Society a snare . Page 62 , 63 Some sofened by Christs shinings , others hardned . Page 206 God will not spare the impenitent . Page 231 Sparkles of glory flew out of Christs abasements . 248 , 249 True knowledge is not bare Speculation . Page 101 , 102 God in Christ a speciall good to the elect . Page 124 , 125 Christ the beauty of Soules . Page 194 He cures sick Soules . Page 274. to 276 How the Spirit dwels in us . Page 90 , 91 The dazeling splendor of Christ . Page 190 to 194 The ●winkling Starre-light of creature-comforts , cannot make day if Christ the Sun be wanting . Page 207 , 208 Stout Sinners shall be subdued . Page 158 , 159 Christ Strong in his motions . Page 198 Streights to the godly are but tryals . Page 3 Christ disparkles his beames , and gives comfort Suddenly . Page 182 , 183 Of Christs Sufferings . Page 230 , 231 Christ is the Sun of righteousnesse , he is like the Sun in 21 respects , unlike in five . Page 180. to 211 An old Heresie that Christ dwels in the Sunne , refuted . Page 216. to 218 What it is to be cloathed with the Sunne . Page 220 We set our Watches , not by clockes , but by the Sunne ; so we must s● & order our opinions and lives , not by example , but Rule ; the first may faile , the latter cannot . Page 221 The Lords day is Sun-day , or a day dedicated to the Sunne of r●ghteousnesse . Page 221 , 222 Superstition hinders our taste of God . Page 61 In the Lords Supper we taste how good the Lord is . Page 40 S●●●aring a vain sin . Page 66 Heaven sweetned by our combat here . Page 86 , 87 The motions of Christ swift . Page 199 What the Sybils foretold of Christ . Page 166. to 168 T. Taste divine goodnesse in Angels attendance . Page 6. to 12 There is a corporall or spirituall taste . Page 37 We must taste or try God and his wayes . Page 36. to 37 We may taste the Lords rich goodnesse many wayes . Page 38. to 48 Whether unregenerate ones may taste God , and how their taste differs from the taste of Beleevers . Page 49. to 53 Taste and try God and his wayes for five reasons . Page 53. to 57 Some taste not God in any mercy or duty for six reasons , Page 59 to 63 Others taste how good the creature is , not how good the Creator is . Page 63 , 64 Many are tasting and nibbling at Satans baits . Page 64. to 66 Some hinder others from tasting . Page 67 , 68 The reason why so many rage against God and his wayes , is that they never tasted their sweetnesse . Page 68 , 69 Examine your tastes by the effects . Page 69 , 70 Five motions to taste God and his goodnesse . Page 74. to 77 A Taste and but a taste of God here . The truth proved , reasons shewed , inferences urged , and objections answered all at large against Perfectionists Page 77. to 100 Tasting and seeing must goe together . Page 100 to 118 Tasts of God make us blessed , and helpe us to Trust in God . Page 22. to 26 Christ Teacheth onely his friends , and such as feare and obey him . Page 104 , 105 God Tempts no man for he is good . Page 137. to 140 Tempting men to sinne , a Devillish office , and a fearfull sin . Page 19. & 67 , 68 〈◊〉〈◊〉 nesse is laudable . Page 5. & 146 , 147. & 288 Afflictions to the godly , are but Trialls . Page 3 Trouble for Saints , much more for sinners . Page 3 The Troubles of this life sweeten Heaven , and should make us long to be there . Page 85 , 86. 99 Experiences beget Trust . Page 22 , 23 V. Visions from God how knowne . Page 108. to 114 Of uncleannesse . Page 66 Undervalued Saints shall one day be admired . Page 92 God a universall good . Page 120. to 124 How Christ shines universally on all . Page 183 Unregenerate ones may goe farre in seeming holinesse , and yet be Reprobates . Page 49. to 52 A due carriage of the voice , sends an occult influence into others Affections Page 32 , 33 Saints void of sinne , how ? Page 89 Reprobates shall be utterly destroyed . Page 159 W. Trouble may be met with in Gods wayes , and much more in the wayes of sinne . Page 3 Angells guard us in our wayes , not in our wandrings Page 9 The wayes of God are undeservedly evill spoken of . Page 53 Learn to Wait on God . Page 291 Set the Watches of your lives not so much by the clocke of example , as the Sun diall of the Word . Page 221 God gives us but a little taste of himselfe here , to weane us from the world . 84 , 85 , & 99 Children must not feare the Dogges whip . Page 160 How farre wicked men may goe in Religion ? Page 99. to 52. Wicked mens company is a snare . Page 62 , 63 How Gods will is done here as in heaven . Page 91 ●hrist brings healing in his Wings . Page 265. ad finem . ●he Wing gathereth , cherishes , and defends the young . Page 267 , 268 Christs Wings are his Beames or influences . Page 271 , 272 Of winning others to Christ . Page 12. to 21 The Wisdome of God manifested in our spirituall preservation . Page 83 A Woman cloathed with the Sunne . Page 220 Carnall ones shall wonder at the sight of a glorified Saint , with his Diadem on his head , at the day of Judgement . Page 92 Christs motions are wonderfull . Page 197. to 200 Strong affections , send out melting words . Page 29. & 31 The Word is full of affections , and requires affections in all Christians . Page 29 , 30 In the Word , wee taste Gods goodnesse . Page 38 The Word will c●re us . Page 276. & 289 How all the Works of God are perfect , when grace here is not . Page 89 , 90 How Good - works justifie us . Page 242 Let 's bee sick of this world . Page 99 The world must not judge of Christians by their Possessions , but Reversions . Page 92 Worship not due to Angells . Page 8 , 9 Worship the rising Sunne Christ Jesus . Page 260 Writing downe Experiences is the way to remember them . 25 Z The Zeale of Saints shall judge the world . Page 82 FINIS .