DIVINE RELISHES OF Matchlesse Goodnesse.

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 [Page 2]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 singingSee 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, byArthur 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 Abimelech a cōmon 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 [Page 3]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, Ʋse. 1 as though they were 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, Ʋse. 2 that goe on in sin,1 Pet. 4.13. where shall the ungodly and sinner appeare?

2. Note. 2 There isvid. Salt marsh of this subject a lawfull kind of policie which holy men may use without sin, for [Page 4]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. Ʋse. 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. Ʋse. 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.2. Cor. 4.2.

3. Note. 3 God many times so2 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 asPsal. 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: Ʋse. 1 forPsal. 2.10. he can blind their eyes, and in­fatuate their counsels.

Let Beleevers bePhil. 4.6. carefull in nothing, Ʋse. 2 GOD can relieve them in the greatest straights, and commonly a Saints extre­mityg 2 Cor. 4.2. [Page 5]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. 'tis 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, Ʋse. 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 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 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 [Page 6]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. 'Tis 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 ofPsal. 68.17, twenty thou­sand, & thousands of thousands. This glo­rious Host encamps round about the people of God. And if2 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. TheAngeli 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 [Page 7]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 shouldCol. 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-cumbringIn 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, Ʋse. 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: [Page 8]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, Ʋse. 2 and worship Angels,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 [Page 9]the Master,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, Ʋse. 3 behave your selves as a people guarded by Angels set upon duty.

And first, 1 be sure you keep in GodsUt 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 2. Reverence will become you in Di­vine Services, if for no other reason, yet for [Page 10]this,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 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.

4 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,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 5. See Divine goodnesse, and taste that in Angels attendance:Non dicit gustate & videte quoniam bonus Angelus, sed quoniam bonus Domi­nus. Musculus in Psal. 34.7. pag. 308. This the coherence [Page 11]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 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.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 [Page 12]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 3. Aguard of Angels is aOptimè ergò infirmitati no­strae consulit Deus cum tales dat nobis ad­jutores qui Sa­tanae nob [...]scum resistāt, su [...]m (que) 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 [Page 13]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 Acts 26.29. wish'd heartily that both A­grippa, 1 and all that heard him, were al­together such as he was, excepting his bonds.

He that had received the five Talents, 2 went and traded with them.Matth. 25.16

'Tis said, 3 Malach. 3.16 They that feared the Lord spake often to one another in Malachi.

So soon asLuke 5.29. Matthew was converted, 4 he called together an huge multitude of Pub­licans and others to meet at his house.

Philip had no sooner tasted communi­on with Christ, 5 but he runs to Nathanael to invite him to Christ, saying, O come and see. John 1.45. Above all,

6 The woman of Samaria had no sooner tasted Christs living waters,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.

7 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. 'Tis 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 [Page 15]member made and furnished with abili­ties: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 'tis the nature of true Grace to be diffusive and communicative: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, 'tis 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 [Page 16]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 TheGal. 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 othersRom. 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, 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, 'twere blasphemy to think there should be the lesse in God, still in Christ fulnesse dwels. [Page 17]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, theThough 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 [Page 18]is, hath, or weares,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 & theSi 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 consequenceNihil 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 [Page 19]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;

Ʋse. 1 1. To such as are negligent in this duty. All minde their Quaerere quae sua sūt est pri­vat am utilita­tem & gloriā quaerere, et ne­gligere commu­nem utilitatem et gloriā 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.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 [Page 20]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.

Ʋse. 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 [Page 21]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 yourMonica 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 (tis 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

Ʋse. 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.

Ʋse. 2 Range not therefore after blessednesse in sinne, or the creature, they must all say, tis 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 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 [Page 23]thee, Psal. 9.10. The Lord hath heard me, and I will call upon him as long as I live, Psal. 116.2.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.

Ʋse. 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.

Ʋse. 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
  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. Tull: de Se­nect. One writing in defence of old age, saith, Where is that old man, that forgets [Page 25]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 allTis 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 filiallAliud est ti­mere quia pec­caveris, aliud timere ne pec­ces. Philip. in Job. feare.

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

But say of God, Ʋse. 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.

1 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! Tis 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 [Page 27]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, 2 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 [Page 29]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 tis 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 [Page 30]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. 'Tis not a small matter will move and stir men, and bring them to sit as on Nettles before us. We must make them care forQuicquid facis cum hila­ritate fac. August. In the Greek 'tis [...], viz. slow pa­ced. [Page 31]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 1. Ability to speak to the life: As a cu­rious Painter limbs to the life, as if it were a living man indeed; soWilliam 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 muchQuintilian 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 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 [Page 32]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. Non tam a­tramento quā 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 3. GodlinesseGregory 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, 'tis said, the people abhorred the offering of the Lord, 1 Sam. 2.17.

4 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 [Page 33]voyce. Let not this be the main thing you look for: It is a brand on the Jewes that they were affected withEzek. 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 decentQuintilian. 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, Ʋse. 1 this may serve to warn men of our Calling especially,Persuasioni hu­manae opponit ostensionē spi­ritus quae vim quādam supra modū 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, [Page 34]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, Ʋse. 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:

1 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.

2 Secondly, byMatth. 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. 'Tis 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, 3 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 Jam. 1.21 receive with meeknesse the ingrafted word: Say with Paul, Lord, what wilt thou have me to do?

4 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 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.

5 Fifthly, ejaculation: Cast up desires af­ter God,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! [Page 36]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,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)Deut. 5.29. O that there were such an heart in you, that you would feare me, and keepe my statutes! 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?

6 Sixthly, repetition, meditation, and con­ference about the Word at home.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 nobleActs 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,

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 'tis 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 Intellectus comparatur gustui, quia in­tellectus noster judicat de re ut sensus sapo­ribus. Erhard. Schnepsius in Psal. 34.6. pag. 204. [Page 38] 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 beleeverHeb. 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 spirituallyIn 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 [Page 39]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 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 isPrope est omnibus qui ubi (que) 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.In baptismo signū 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 inBaptismus 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.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, [Page 41]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. Conference4. 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. 'Tis a piece of heaven upon earth; 'tis 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.Haec itaque socletas, cujus meminit Jo­hannes, est Ec­clesia Christi, quae in symbolo dicitur san­ctorum com­munio, habet autē 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 [Page 42]tasted Gods goodnesse among them.

5. Meditation.5. InGustare est cogitare. Er­hard. Schuep­tius Com­ment in Psal. 34.6. Meditation. This is a Saints pa­stime, it recreates and perfumes the tyred spirits: 'tis a Ladder by which the Soul-clambers up to heaven: 'tis 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 holySoli 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 [Page 43]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?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 lesseNunquam 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 [Page 44]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 [...], &.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. SoHic 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 meditatingNolite 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 of1 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 [Page 45]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 foodAristot. 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 byQui 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 tis this rasses so sweet a relish in the heartHunc verò gustū in Chri­sto percipi sig­nificat Aposto­stolus ut certè nullam unquā 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. [Page 46] 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.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; Twas a fruit of Christs as­cension, to give gifts unto men 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 natureNotandū est naturae nomen hic non substā ­tiam, sed qua­litatem desig­nare. Martin. Luther in 2 Pet. 1.4.. Cant. 2.3. As the ap­ple [Page 47]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 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. Tis 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,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 modū 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 [Page 48]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 gloryGrace 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,2^d 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. Tis 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 Spi­ritSolos quidem electos Deus spiritu regene­rationis digna­tur, sed hoc non obstat, quo mi­nus reprobos etiā gustu gra­tiae suae a sper­gat, irradiet eorum mentes aliquibus lucis suae scintillis, afficiat eos bo­nitatis suae sen­su, verbum (que) suum utcun (que) 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 [Page 50]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 eightAlexander 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 [Page 51]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,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 [Page 52]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 aEst igitur ali­qua etiā 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 [Page 53]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,3^d 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 hisGrave 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 hisQuid enim levius eo one­re, quod non so­lū non onerat, sed portat om­nem cui portā ­dū 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 [Page 54]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 'tis 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 neverConcerning 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 [Page 55]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 ReligionNec 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 renownedDiutius 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 oneIngens 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 [Page 56]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.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 fillHabemus 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 you1 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 pleasureNeque enim erimus otiosi spectatores, sed participes gloriae. Bern. in Divers. 1.: in a word, when you [Page 57]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, Ʋse. 1 somewhat must be spoken by way of just reproofe to four sorts of people, and

1 1. To all such as taste not how good the Lord is, and how sweet his mercies, wayes, and ordinances are, withActs 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.

'Tis 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; [Page 58]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 temperPeccata 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. 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 withIntellectuali­bus 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 bodilyLazarus (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 [Page 59]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 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. 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 suchProv. 29.18. as enjoy not the sun­shine 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 [Page 60]wonder if people taste not, as otherwise they might, the sweetnesse and goodnesse of God.

Next, 2 others are guilty of sluggishnesse andWe 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 rasted 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.

3 Again, some have distempered and vi­tiated [Page 61]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 theirCurrus 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 theirJudg. 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 [Page 62]strangers altogether unacquainted w^th me. Others are so taken up withAscanius 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 4. ManyVide 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.Bad compa­ny will make thee bad, and then declare thee so. For qualiscun (que) quis suerit, cum tali se con­jung [...]t. Amb. ad virg. devotam. 'Tis 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 [Page 63]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. 5 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, butEphes. 5.14. dead in trespasses and sins, and what taste hath one that is asleep, or dead?

6 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.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 2. As it meets with such as taste not the goodnesse of God; so with such as seek forBlunts voy­age to the Levant. [Page 64]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'lJoh. 6.6. find no more taste then in the white of an egge.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, likeIsai. 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 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.2 Sam. 2.2.26. Prov. 9.4. Knowest thou not, O man, that sinne will be bitternesse in the [Page 65]end? People will be nibbling at Satans baits, though with the mementany pleasure they swallow the hook of Gods eternall vengeance.

1 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, Ʋpharsin, 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.Vide Harris. in Isai. 5.11. Prima cratera ad sitim perti­net, 2^a ad hi­laritatem, 3^a ad voluptatē, & 4^a 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.

2 Next, you that taste of those stoln waters (for soIoh: 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.

3 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.

4 You that taste the sweet Name of God often in your mouthes, but 'tis by lewd and customarySee 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.

5 You likewise that unpreparedly taste the sacramentall Elements,See William Fenner of this sinne. know 'tis 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 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 theseLulla, an Hag that used to hurt little childrē, 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 LatinCanis 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 diversMartin 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. Ʋse. To inform us in the true reason of all that rage and fury, Ʋse. 2 that boyles up in the spirits of men and women against God and his wayes, They 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 [Page 69]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. Ʋse. Somwhat by way of triall and examination, Ʋse. 3 whether you have tasted di­vine goodnesse and sweetnesse, yea or no. The effects of this taste are three, Regene­ration, Estimation, and Exultation.

1 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 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 [Page 70]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 then2 Sam. 18.3. ten thousand, or asRuth 4.15. Naomi did Ruth, better then seven sons.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) intoAs 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.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 [Page 71] 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 ofBona consci­entia maximū semper praestat solatium; Eu­thym. 'Tis 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 theirGustus 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 whatActs & 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 [Page 72]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. AndMulier 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.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 theRot [...] ab und [...] [...]j [...]cta [...] [...] ­ [...]em revovi­ [...]r. Sal. wheele in a. Water mill, the more violently 'tis driven [...]ay, the more swiftly it turnes upon the streames. Give God no rest, till thou hast [...]est in him; and then 'tis sufficient answer that thou hast a heart to continue pray­ing. [Page 73]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 cōmunion 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, 'tis 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, Ʋse. 4 and especially such as are in the state of nature. Oh taste and see that the Lord is good. Oh be per­swaded [Page 74]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 theVide 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 mostPrometheus told Mercury that Sales in côvivio ad vi­tandā temulē ­tiam & edaci­tatē were cō ­mendable. Lu­cian in Promet. Tom. 1. p. 166. When men are perswaded to intemperance, to feed & drink without feare, 'tis 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 theBe 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 divineMag­num 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, asPotionē 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 S^t 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,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 [Page 76]the Parable) begs but in vaineIllic 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 hisLuke 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 purposesHos. 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 Of the passi­on, Vide Lom­bard. lib. 3. Jo­annē Docaeum, Bishop Bilson, Henry Jacob, and M^r 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 [Page 77]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. 'Tis sad when Christ shall complain, as Isa. 49.4, 5, 6 verses.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

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 [Page 78]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 Monemur verbo gustandi nos in hac vitâ illam bonitatē Dei experiri tantū 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 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 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, [Page 79]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.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.

WeOf 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.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 wel­doing, that either we shall neglect it quite, or performe it amisse. Besides this, there [Page 80]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 ofNihil 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 'tis but equall the Saints now in their hell, [Page 81]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.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;Psa. 103.14. He remembers that wee are but dust, he Rev. 2.2.19. knowes our frame, our labour, our patience, our tentations, and he would not [Page 82]have us pine and sink, and give up heaven for lost, and therefore he gives us tastes of his goodnesse toPsa [...]. 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 andHoc non ali­ter intelligen­dum quā 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 theirErunt tan­quā 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 [Page 83]shamefull neglect of Christ. In a word, their tasting Divine sweetnesse, the worlds disrelishing the wayes of holiness [...].

2^ly, 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.

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. 'Tis 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 failingsRom. 8.28. better them, and all things work for their good. And hereby the [Page 84]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 is1 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, lets 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: TheDeus 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, [Page 85] Bonum est esse hic, It 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 clearerIbi non gusta­būt quā 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, Cant. 8.14. as the swift Roe on the mountaines of Spices; with Paul, I desire to be 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 [Page 86]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,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 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: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,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.3^ly 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 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 [Page 88]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 'tis but a taste, for our hearts are widened and enlarged to take in much more above.

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

3 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 [Page 89]have respect unto all Gods commands, as Da­vid and Paul (see Luke 1.6.)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. 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,Rom. 7.21. and 24. when I would dee 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 [Page 90]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 areNolite 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. 'Tis not draw me and we will beInclinādo 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, Though his effectuall wor­king is irresi­stible, yet 'tis 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 [Page 91] 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, 'twould 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. WeSufficit hoc voto testari nobis odio ac tristitiae esse quicquid Dei voluntati ad­versum cerni­mus, extinc­tum (que) 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 'tis 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 canIn 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 [Page 92]full meales be above, then let us learnCol. 3.3, 4. Tantū 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 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 As the pearl is hid till the shell is brokē., and it doth not yet ap­peare what we shall be Ac si diceret quamvis mun­dus noncognos­cat vos, tamen in hac carne in hoc mortali cor pore filii Dei sumus per fidē, 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 quā ca quae nostrâ ratione aut sē ­su 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, twill be your wisdome to admire them now, and so look [Page 93]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, Ʋse. 3 here's comfort for weak Christi­ans, that areVide 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.

1 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 thereforePsal. 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 aColos. 1.19. dwelling full­nesse in him, and his fullnesse is yours.

Again, 2 you have no reason to be discou­raged at small beginnings; True grace is [Page 94]very little at first, like a small Regnum Dei grano si [...]ap [...]s confor [...]ur, & Dommus con­s [...]l ò regnū 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: 'Tis 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 'tis said to be more glorious then the first, because Christ came into it2 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 'tis all eye to behold Christ.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 [Page 95]the bitter fruits of sin. 'Tis said of beleevers, thatIsa. 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 andA 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 'tis a silver bridge to glory, and saith Cyprian, Cyprian. the midwife of im­mortalityMors 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, Ʋse. 4 tis to two duties.

1 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 [Page 96] 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 'tis 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, 13Ingredi 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 weFinis 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 [Page 97]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,Non modo in­ter coelestia & terrestria dis­crimen est, sed ne coelestibus quidē 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.Vid. M^r 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: 'Tis their character to grow2 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 becomeIsa. 5.18. cartropes of iniquity; why so be­leevers likewise must aym at a perfection, [Page 99]and goe on from2 Cor. 3.18. vertue to vertue, from glory to glory; As the light that increaseth to the perfect day, Prov. 4.18.

2 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 toQuid est diu vivere nisi diu tor queri. Aug. de temp. 113. live so long uponEt 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 secū ­dū 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 joynt­heires 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 [Page 100]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 that2 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 menActs 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 [Page 101]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, andEph. 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 'tis 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 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 withNon 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 [Page 102]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 newRenovamur in imaginem Dei per cogni­tionem. Col. 3.10. Idem. mould them. 'Tis 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 theSemper 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;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.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 [Page 104]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 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 [Page 105]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.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.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. Ʋse. 1

1. This discovers the true reason of that smalnesse of knowledge, and that little in­sight into spirituall things, that is in the [Page 106]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 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?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,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 Star­light of Nature, and the Moon-light of Reason doth direct them, nor as the Sun­light 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, Ʋse. 2 and bright no­tions in Religion, and yet see not God nor his goodnesse at all, because theyNon 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 [Page 107]his light. A painter admiring a Landskip very plain, yet of rare workmanship, and hearing a silly fellowQuanto 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, IOne 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, [Page 108]or knew his wil, for this wil add unto their plagues.

3. Ʋse. 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 afterSuch 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 onesJob. 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:Quam multi sun [...] qui ser­mone valent & loquuntur, non tamen sale coelesti conditi sūt, recēsent (que) 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 [Page 110]sweetnesse. Is thy knowledge thus experi­mentall, as Jobs was,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,Vide Thom. Cartwright, & D^r 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.

'Tis a table furnished, not with earthly, but heavenly dainties, and 'tis 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 Ostium non obstaculū, quia ostium & clau­ditur & ape­ritur, Greg. [Page 111](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,John 1.45. Come and see; and the4.28. 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,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 Paulus me­ras flammas loquicur tam (que) 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, butDeus 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 holyP. 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 thouAltissima 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, [Page 113]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 andVide 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 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.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, 'tis 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 Sun­beames 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? Ʋse. 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;Non omnes qui divina elo­quia legūt, quae in ill is admirā ­da 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: [Page 115]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,Isla non ideò dicūtur, ut mi­nisteriū mulie­ris hujus quo benè suerāt u­si, contemptum fuisse intelliga­mus; absit; sed ut extollā ­tur 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 noAustian 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 [Page 116]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, Ʋse. 5 by the rule of contraries, which alwayes holds trueEadem 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.Simul admo­net Christus quam efficax sit bono [...]ū suo­rum cognitio, utpote ad ea expetenda nos stimulat, ani­mos (que) 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 [Page 117]heartily, but not so here, for ourElu-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 cō ­version 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; & 'tis 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 andGiudere 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 [Page 118]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 goodnesseSuavitas & 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.Deus opt max. & [...]uidē ante Opt. quā 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, quā qui inter nos justissimus fue­rit. Plato in Theaeteto & in Timaeo. Deus omnium opti­mus & saelicis­simus, ad hujus similitudinem quo quis (que) 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, quod (que) omnia appetunt, accipientia ab ipso principium, ejus (que) penitus indiga, ipsum vero nullius egenum, ip­sum sibi sufficiens, nihil penitus appetens, mensura om [...]ium at (que) 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 [Page 119]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 'twill 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 creatureIn 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,2^d Enqu. the good­nesse of God may be illustrated & set forth by seven Epithites.

1. 'Tis 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. [Page 121]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 theirVide 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,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 'tis said, they shall have judge­ment without mercy, Object. Jam. 2.13.

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

1.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,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 someDr. 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: [Page 123]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 offenceAlbin. quaest. in Genes. deserved not one Hell onely, but a thousand hells, because in so high a State, without any temptation.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,Daemones sunt spiritus nocendi cupi­dissimi, à justi­tia penitus ali­eni, superbia tumidi, invidē ­tia 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 hisLombard 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 [Page 124]Divine goodnesse: And therefore well might David say, The Lord is good to all, and his tender mercies are over all his God was but 6 dayes in making the world, 7 in destroying one Citie Je­richo. Chrys. workes. When he plagues us, 'tis lesse then our ini­quities deserve: for God pitieth his own works even then when he punishes ours. i.e. our sinnes.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 isQuibus non tantum dat corporalia bo­na, sed etiam spiritualia, fidem, spem, pa­tientiam & cō stanti [...]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 [Page 125]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.Luce solis, vi­tal [...] spiritu, teriae (que) alimē ­tis 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. WhenXenophon. 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. 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: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.3^d 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.H. Ainsworth in Psal. 16.2. O my soul, [Page 126]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; 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.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 fibi 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 El­shaddai, 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.

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 [Page 127]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, thatNemo 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. 'Tis 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.Nō potest sū ­mus rerū 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 andQuicquid bonitatis in creatura reperitur id oportet esse ex Deo tanquā fonte om­nis boni. Idem in Matth. 19.17. Creata omnia perfectius sunt in Deo quum in seipso. Dionys. de Divin. cap. 7. perfection [Page 128]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; certainThe 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 w^ch 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,Pulchrum coe­lunt, pu [...]chra terra (& sic pulchra a [...]i­ma) sed pul­chrior qui fecit illa. Aug. but all things as they had their excellency from [Page 129]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.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. [...] 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 deni (que) par & aequale tantis bonis pretium posco, cum fieri non possit, fidē 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 [Page 130]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. 'Tis 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 goodSir Robert Barkley his Summum bo­num.. Varro collected out of the Philosophers bookes 288 things, in which according to their [Page 131]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 theHen. 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.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 locū. 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 'tis 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 [Page 132]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,Habenti De­um nihil potest deesse. Cyprian naked Christ can make Job on the dunghill happy; ThePerdiderat 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 'tis really or seem­ingly goodBeatitudo 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 Christiās (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: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 [Page 133]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 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; 'Tis usually set out byPsal. 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 at (que) [...] catissimo diligentèr extructum & omnes nationes invitabit qu [...] [...] cum incensâ side convenerint, participes suae clementiae, at (que) 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, animi (que) 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 αFacile 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 Mar­tyrsActs and Mon sol. 1663. Bradford andIdem 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 heavenThe 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, 'tis 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, Ʋse. 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 itAn 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 [Page 137]goodnesse 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 Ʋse. Is the Lord so exceeding good, Ʋse. 2 thenDeus, inquit, naturâ bonus est, nullis ma­lis sollicitari potest, ideo (que) neminem sol [...]i­citat ad mala. Bulling. in Ja­cob. 1.13. Deus malum non appetit ergò ne (que) 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 [Page 138]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.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.Fulgent. ad Monim. lib. 1. cap. 17. Fulgentius, Prosper. ad object. Vinc. resp. 3. Prosper, Zanch. de Na­turâ Dei lib. 5. pag. 7 12. Zanchy, Suarez in [...] ­pusc. lib. 2. pag. 175. Sua­rez, andCalv 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 [Page 139]cause of the Obliquity or sinfulnesse of the Action, but leaves us to our perverse wills, andIn 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 usSir Richard Baker on the Lords Prayer. pag. 186. with the left hand of justice into Tentati­on in a judiciall manner,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 sinnesWard 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 tentationHac 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 quo (que) 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, Ʋse. 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 blasphemyHe 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. [Page 141] 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; AndEtiam in se­veritate est bo­nitas Dei, ut recurrat unus­quis (que) castiga­tus, & pedem referat a pecca­tis & ad tra­mitē, bonam (que) 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 notQuum dira in eum congere­rent convitia Judaei & ho­rum primores Pharisaei & Scribae, quum (que) 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. [Page 142] 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, andProv. 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,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;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, Ʋse. 4 let it kindle in our heartsPsal. 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, [Page 143]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.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!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? Ʋse. 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 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. [Page 144]4. The 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.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 ne (que) 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, Ʋse. 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, 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? 'Twas a true saying of Bernard, Soli silii irae iram non sen­tiunt. Bern. in Ep. 256. Onely the sonnes of wrath feare not wrath. Psal. 31.19. O how [Page 145]great is thy goodnesse which thou hast laid up for them that feare thee? God is to be fea­red (Timendus ne timeatur, Greg in Evang. 26. saith Gregory) that he may not be fea­red; and they that feare God (saith Origen) feare nothing elseTimor 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, 'tis a sign (saith one) she is bree­ding; and if qualms of sicknesse come on her, it argues she is w^th 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.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 [Page 146]staid not to heare itCarnales nō 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, Ʋse. 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:Ab illis qui gustarunt mira cum dulcedine percipitur no­va vita. Vobis ita (que) 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. AsAnnot. 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; Ʋse. 8 O give unto the Lord the honour due unto his Name, and worship him withholy [Page 147]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. 'Tis An­gels work, and should bee our delight.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, 'tis all the rent you pay to God for his goodnesse.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, Ʋse. 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: 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 [Page 148]you, 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; Ʋse. 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.D^r 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, Ʋse. 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.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 [Page 149]grace, and yet be deceived, and such as have grace may want comfort, and but just scramble to heaven.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.

THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST.

MALACHYJohn 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 [Page 152]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.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 [Page 153]up as the calves of the stall. I knowHierom. 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 Corpus no­strum continuè aut crescere cō ­stat 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, [Page 154]and by their meanes. Yee shall tread, 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—John called Elias nō 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, [Page 155]vers. 4. Remember the Law of Moses, &c.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 quaerē ­dam 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, thatExod. 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 moreHe 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 'tis not yet come, it is comming; Eccles. 8.11. and Psa. 50.21, 22.

2.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 theEt 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.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: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 'tis 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 [Page 160]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 'tis 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. Tis 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. 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.

BƲT 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 [Page 161]good unto all his people, fitted to their wants and capacities. And so much of that poynt.

2^d 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.

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 reasonsJohn 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. 'Tis frequently put for the whole worship of God, Acts 9.31. Pro. 31.30.

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.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..

Gemendus est qui non gemit. Greg. Then let us bewaile the want of this grace among us, Ʋse. 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 heartsPueri 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 Ʋse. 2 [Page 163]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, Ʋse. 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 [Page 164]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,Hierome thought he alwayes heard this sound in his e [...]s, Sur­gite Mortui, &c. and the last trumpets blast, 2 Cor. 5.10Psal. 147.11. Cum dixisset timentes adje­cit sperantes. August. Ʋis 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 [Page 165]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,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, butRabbi 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 Peace­maker between God and Man.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 [Page 166]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,Quicquid est veteris Testa menti Christū 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 andAug. 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, [Page 167]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 [Page 168]Christ, his fourth Eglog is much con­cerning Christ, and learn'd of the Sybile. 'Twas 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, [Page 169]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,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 doneVide 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, Ʋt impleretur — That it might be fulfilled which was written by the Prophets, saying, &c. which insinuates [Page 170]the sweet harmony between the Prophets and ApostlesTheodoret 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.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.Impletae erant omnes prophe­tiae, sut latum erat Israeli regnum & sacer­dotium deve­nerat in pote­statē & guber­nationem Gentilium, juxta veterē Israelis prophetiam. Gen. 49. Bul­lingerus in Joan. 4.25. 'Tis 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, Ʋse. 1 that there were such cleare pro­phesies [Page 171]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 Semel actu semper fructu from the beginning of the world. Reputatū est illi ad justitiā 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,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;Quia vetus Testamentum perinde ac no­ [...]ū non ad car­nalem seu ter­renam foelici­tatem, praesen­tis (que) 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. [Page 172] 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.Mat. 8.11. Unde cert ò col­ligimus candem quae nobis exhi­bita est in Christs, olim Patribus quo (que) 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, Ʋse. 2d and see most of those Prophecies fulfilled.

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 [...] [Page 173]Law must be manifested in greater bright­nesse and glory. Christ the Sonne must come in more splendor then Moses the ser­vantIntelligitur de jis qui in novo Testamento mi­nistri facti sunt Christi, ut e­vangelij maje­stas supra legē & illud medi­um praeconium emineat. Calv. in Mat. 11.11. D^r. 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.

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 [...] [Page 174]them loudly and clearly to usN [...]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, mo­res (que) 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 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 [Page 175]is light, 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 'twas confined to the Jewes, and in Jewry onely was God known Hoc novū & speciale habuit Christi adven­tus, quòd diru­tâ maceriâ De­us promiscuè totū 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 theErat & 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. 'Tis 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 saidHeb. 10.1.; The Law was but a shadow of good [Page 176]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 D^r. 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 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, asJustin Mar­tyr in Admoni­torio. Justin Martyr, andAugustin. 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, saithBellarmin de verbo Dei. lib. 1. cap. 2. Bellarmin, divers Penmen, but onely divers pens of one and the same Writer.

2 2. Beleeve the fullfilling of the Prophe­cies; [Page 177]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 with1 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 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.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 [Page 178]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.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 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, asMat. 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 [Page 179]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 See a Tract of M^r. 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; 5 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,Leovitius in admonit. de usu Astrolo­giae. Erasmus andAulus 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 [Page 180]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 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 Apud Deum quidē est sons vitiae, justitae, virtutis, sapi­entiae, at sons nobis occultus & inaccessas, sed horum om­niū 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 Hoc adūbra­tum est per Aa­ronem qui d [...] in Sacerdo [...]ē con­secraretur, per­fusus est oleo su­per caput, quod praenimiâ abū ­dantiâ 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, [Page 181]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 (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, 2 the Sun communicates his beames freely, suddenly, impartially, & abundantly; so doth Christ freely,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,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. 'Tis certaine: but this force is [Page 182]not offered on God, but themselves and the world,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, notLuke 17.24. onely his second comming in glory, but his comming in grace may bee compared to lightning, which flashes sud­denly.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. 'Tis said,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 [Page 183]moment: We are but Praecones, Criers, Publishers of the Gospels glad tidings, but your inward peace and rest must drop from the clouds. 'Tis 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,Jer. 18.7. Jer. 18.7. 'Tis 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, 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,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 [Page 184](like the Sun) every where, and in all pla­ces of the worldDe sole non dubitas quod ubi (que) resplen­deat, de Deo dubitas quod non ubi (que) 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,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 saithMetaphora desi [...]mpta est ab exuberante ali­quo sonte, de quo licet subin­de haurias, nunquam tamē exhaurias, Ae­gidius Hunni­us in Joh. 1.16 pag. 70. Thes­phylact. Brethren, Christ can as eafily fill the most widened, enlarged, capacious heart withE [...]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 2 Cor. 6.12. Ye doe not comply, ye do not recipro­cate. Trap. Open your mouthes wide (saith God) let me [Page 185]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.

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 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,Ʋnicus vitae autor est, quod Papistae faten­tur sed dum tot adminicula confingunt, vix centessimā sa­lutis partē 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 [Page 186]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, 'tis 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 tis safest to rest [Page 187]on Christ onely; andActs & 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, orDivide 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,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.Math. 23.8. and but one God.

4 4. The Sun is at the Lords commande­ment, Job 9.7. both for its rising and stan­ding still, going back or going down; theTitelman 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 toHaec vox est seipsum dedētis at (que) offerentis in plenum ob­sequium Deo. Pelicanu. doe it, [Page 188] 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. 'tis 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.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 5. The Sun is a body of a wonderfull magnitude, called a great light, Genes. 1.16. And 'tis questionlesse the greatest of all [Page 189]the celestiall bodies. Anaxagoras held the Sun much greater the [...] Peloponesus, coun­trey in Greciae 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 timesSee 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, 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 [...] [Page 190]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,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 st dfast 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.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 utrin (que) sublatis, hoc est pio me [...]u & verecundia im­mensae majestatis adumbrarent. Osor. in Isal. 6.2. fol. 22. For [Page 191]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 saithSam 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,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,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 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. [Page 192] 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 ChristIn 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 'tis a ra­vishing sight to see this King in his Beauty Isa. 33.17. Isa. 33.17. 'Tis a changing, transforming sight, is casts down certain rayes, and spar­kles of glory, on them that view it2 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 [Page 193]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,Gen. 39.6. Joseph was herein a Type of Christ, it is said he was a goodly Person, and w [...] favoured,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 setGloria 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. Pulchrior in luce cordis, quā facie corporis. Aug. [Page 194]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 FamilyEph. 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 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.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, saithNisi 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 [Page 196]came out of Aegypt; if wee had more tongues then Argus had eyes, if every haire of our heads, saithSam. Otes on Jude. one, were a life, & eve­ry life longer then Methuselah's, all were too little to praise God for this mercy.

3.Ibi verus Sol justitiae mira suae pulchritu­dinis visione omnes reficiet, it a universos coelestis patriae cives illuminat ultra omnē 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.Luther in Genes. Luther said, he had rather be in Hell with Christ, then in Heaven without him; and Paul de­sired to be dissolved, 8 and be with Christ; He well knew to be with Christ was Heaven.

8.Sol cor coeli dicitur quia in medio. In medio ponitur ul vim suā undequa (que) 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 [Page 197]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.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 9. The Sun is very admirable, and won­derfull in its MotionSutable 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 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 [Page 199]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 DevillEt 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 lifeVide D^r. 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 isSol 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 isSolem 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: [Page 200]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; 'Tis 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, 'Tis 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 10. The Sun is expergefactive, or awak­ning out ofPeccatores 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, [Page 201]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,Noctem vo­cat [...]gnoratio­nem Dei, quâ quicun (que) 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 'tis 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 Cor. 1.19, 20..

11 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.Apostolus di­ctione usu's est ex quadam ex­coriatae Ovis Metaphora; Nam ut illu cū 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, heMat. 6.4. sees thee in thy clo­set, [Page 202]as well as open field, he is present by his workings, in every corner of the Earth, yea of HeilPsal. 139.8., and he searcheth the heart, and reinesJer. 17.10..

12 12. The Sun can easily expell the thickestSol & calo­rem, et colorem nobis impertit. Aen. Sylv. darknesse, which is full of error, terror, &c. Though like that darknesse in Aegypt which might be selt Exod. 10.21.. The darknesse was exceeding great, not moved atJunius. Artificiall lights, and the ayre was thicknedPerer. 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 instructOlim non mo­do Tetrici & Fuliginosi sce­leribus (que) 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, etiā de lucis vocabulo intelligē dū est, nimirum, quod sācti lux, id est lucidi facti, dū 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 [Page 203]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 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. Di­vineDuplicem 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 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 15. The Sun in his beames, abides pure, when the ayre is corrupted; light admits not of corruption, its not infected though it look into styes, draught-houses, and all o­ther [Page 204]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 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:Non deserit, ettamsi deserere videatur. Au­gust. Saints may have Grace when they want comfort from Christ: Heare theCant. 3.2. Spouse, I will seek him, whom my soule loves, when shee lost, she still lov'd him, and resolved to seek him. HeareJob 13.15. Job, Though be slay me, yet will I trust in him, 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. 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 [Page 205]me (with such, Shephears used to guide and rule their flocks.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,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: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: 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 [Page 206]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 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.Indurandi verbum non so­lum permissio onem, sed di vinae quo (que) 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 likeReynolds 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 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 SunQui 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 [Page 207]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 20. Neither Moon-light, Star-light, nor Candle-light, can make day if the Sun be wanting;A saving of Heraclitus. and they are all drowned & cannot appear when the Sun is up with his greater glory. Brethren, 'tis 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;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. [Page 208]bring musick, and friends, and content­ments, &c. all's but the white of an egge 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 isN. 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 [...], quasi [...], quod pro­licitur canibus Beza.. (Not to dwell here.)

21 Lastly, we are not much troubled when we see the Sun set, because wee expect it shall arise the next morning. And the [Page 209]Sunne cannot bee totallySol nunquam totus obscura­tur, quod luna minor sit. Arist eclipsed, as the Moon may; because the Moon which in­terposes, is farre lesse then the Sunne. 'Tis so here, let's not be over-much dismayed when this Sun of righteousnesse sets,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,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.

1 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.

2 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,Rev. 3.8. Psal. 36.9. whereas Christ inlightens the hidden man of the heart, and givesDeus 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 [Page 210]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.

3 3^ly, 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.

4 4^ly, Astronomers tell us, that where­as all other planets conjunction is the per­fectest amity, the Sunne contrariwise is good byAgglutina­ [...]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,Heb. 2.11. Joh 15.5. Eph. 5.30, 31, 32. Rom. 12.5. union and com­munion: we are made one with1 Sam. 18.1. John. 4.16. Joh. 17.23. Christ▪ by loveJoh. 6.56. Eph. 3.17. Rom. 11.20. Gal. 2.20. faith, and theRom. 8.11. Gal. 4.6.1 Joh. 3.24. & 4.13. Spirit, being joyned to him, we are one withJohn 14.20. the Father, [Page 211] 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 by1 Cor. 5.21. impu­tation andHeb. 4.15. Isai. 63.9. sympathy. And being once joyned to him, we can never beRom. 8.1.35. separated from him. This is a glorious union and love-knot indeed, neither men nor Devils can unty or dissolve it.

5 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 Ʋbi 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.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 fibi 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 [Page 212]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 FatherI. 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, 'twill 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 [Page 213]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, 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, Ʋse. 1 is Christ Jesus the glorious Sunne of the Church, and is this aSol 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:Sir R. Bark. his Sum. Bon. Pag. 110. 186. 199. Pope Gregory the seventh, made the Emperour Henry the 4^th 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,Psal. 91.13. Super aspidem, & Ba­siliscum ambulabis. Never such fearefull Te­nets, as now, concerning the Pope; That [Page 214]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 'tis 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 [...], asB [...]. 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.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 under­suitors 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 [Page 215] Sion, proved, pretlous, and chiefe founda­tion; proper to Christ. Isa. 28.14. 1 Pet. 2.6.7. Pope Gregory the 13^th, called Pow­er, Might, or Majesty of God on Earth: and againe,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,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 13^th, 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 [Page 216]blasphemous Titles, 'twere easie to say as much of their wicked lives, which shew them to be Devills IncarnateSee 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 13^th 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 [...]eSignificat 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.

Ʋse. 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 theManichaei so­lem adorabant ut Deum imo censebant ipsū & 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 [Page 217]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, 'twere the way to make us all Persians, 'twould soone create reverence towards such a glo­rious Creature, having such a Guest; But God who gave his people such a charge, to [Page 218]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 'tis not, He hath set his Tabernacle in the Sun, but in them hath he set a Tabernacle for the Sun, as your Translation andEx 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. 'Tis 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.

Ʋse. 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; 'tis 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 [Page 219]you, pull downe the shutts of wilfull ignorance, and 'twill shine in you.

Ʋse. 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 areThose 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;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 ignoranceNon 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.

Ʋse. 5 5. It serves to check those that continu­ally strive to cloud and eclipse this Sunne, that would faine carry us back toEst & 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, 'tis 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, Ʋse. 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 shinesOecolampadi­us when he lay a dying, laid his hand on his heart, saying, Hic sat lucis, here is light enough.. Oh lets 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 beCerte 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.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 [...] [Page 221]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. 'Tis 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, 'tis common­ly calledDies 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,The names of other Gods not to be mē ­tioned in cō ­mon 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 [Page 222]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, 'tis 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,E sede itio fa­cile fi [...], seditio. doe you keepe your stations, be you likewise of aInjurtam 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 [Page 223]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 ChristPsal. 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 herEzek. 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,Non quia so­lis ctiam splen­dorem non su­perabunt, sed. quod nunc ni­hil fulgentius sole videmus. Chry. Hom. 12. in Matth. [Page 224]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;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:Omnia in eo adeo erant di­vina quadam elegant ia suspi­cienda ut nihil possit fingi eo gratosius, omnia quo (que) 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 [Page 225]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;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 Ʋsher, 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. Non tantum pro nobis mor­tuus est Chri­stus, sed tan­quā 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 someSee 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,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 twoAdam & Christus sunt tanquam duo principia, vel duae radices generis humani, & hoc vult Paulus conditionē quam per Christū 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, [Page 227]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 fromIf 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,Vide the ac­count given to the Parliamēt 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 [Page 228]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.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 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. 'Tis 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 [Page 229]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,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.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;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 aPsal. 49.7. Savi­our of soules, but God onely. NoHeb. 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 offē ­ded 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,Christus sic fuit contemp­tus & abje­ctus, ut esset omnium mor­talium despi­catissimus, tantis vulneribus concisus, tantis (que) 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, andPsal. 18.4.[Page 231]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 without1 Pet. 1.19. spot, put on the skin of a L [...]opard, and so by imputation was laden with sinnes.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, saithIsai. 53.10. Isaiah; and the Lord afflicted him in the day of his fierce wrath, saithLam. 1.12. Jeremy: His owne Father that so [Page 232]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,Praecedit Christus, se­quamur nos. and purifie our selves as hee is pure. The Moon is faire, but she hath herVide 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 theirDeut. 32.5. spots, theirProv. 24.16. failings,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,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 himselfSol & 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 [Page 233]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. 'Tis created,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.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 [Page 234]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,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. 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 [...]ieflySee 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,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 [Page 236]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. 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. [Page 237]Grace is the most becomming thing in the world.

2. 'Tis the end of ourEphes. 1.4. Election,Titus 2.14. Re­demption, and1 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. 'Tis 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 'tis not of him that wills or runnes, but God that shews Mercy. Not from blessed Saints, or ^b Angels,Summa est stultitia invo­care Angelos, cum invocādus sit Deus apud quem est pote­stas juvandi. Musc. in Psal. 34.7. pag. [...]8. [Page 238]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,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, 'tis 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 areJuvat, qui jubet. elected; Is not this the Tenor of the new Covenant? I will give you a new heart, 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 h s a [...]xious Spouse? Ile make thee bo [...]e s of gold, with studds of silver; And in Ezekiel; I [...]e m ke thee lovely, by the comelin [...]sse [Page 239]Ile 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 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 righteousQui 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 onelyCol. 1 21, 22. 1 Per. 2.24. re­mission, whereby wee are free'd from the guilt, and punishment of sin, butPhil. 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 hisHeb. 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,Non ait ut digni fit is, sed ut d [...]gni habe­ [...]mini. So Ca­jetan in 2 Thes. 1.5. Rom. 3.26.

2. 'Tis 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 sufficientRom. 3.22. Isa. 9.6. 1 Cor. 1.30. [Page 241]meanes of life, and cleaves eternally to him for salvation.

3. 'Tis 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. 'Tis call'd the Righteousnes ofChristus 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 [Page 242]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 saithVide 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 onelyPericulosa 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 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 'tis too late, then such will see the vanity of their own righteousnesseOpera 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!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, 'twas 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 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 [Page 244]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.

1 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.Promittendo se fecit debito­rem. Aug. Because he hath promised it, and now must be asServus sum expecto alimē tum, 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.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;Nō 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 [Page 245]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.

2 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 GodGods 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: NowWilson 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; 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? 'Tis 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 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, 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,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 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 [Page 246] [...] [Page 247] [...] [Page 248]Nativity.Arias, Clari­us, Theodoret, and Monta­nus. Divers are of this judgement, that the Prophet aimed at this chiefly. SeeHeb. 7.15. & 9.26. Heb. 7.15. 'Tis evident that our Lord sprang out of Judah, and that after the similitude of Melchisedeck, there ariseth another Prophet 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 for saken him. Sol.

Sol. Here consider two things.

1. That from hisVide D^r Tay­lor of Christs Temptations, from Mat. 4.11. Pa [...]. 363. greatest abasements, many sparkles of his Divinity flew out; for [Page 249]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 See M^r. 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.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. 'Tis 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 [Page 250]he declared himselfe to be the Sonne of God; He seemed to be under a cloud in his Passion, saith oneSam. Torshell on the Text. pag. 82., but brake forth in his Resurrection, and that by hisNonpotesta­te 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, andChristus 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 ourDum 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, 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,Jun. Paral. lib. 1. par. 50. Ju­nius, andDan. 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 [Page 252]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.

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, 2 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 thoughNon omnes qu [...] [...]. scriptu­ [...], admirand [...] [...]nt [...]usi [...] rant, nisi qui coelesti splendo­re, & gratià [...]otiuntur. Basil. incircled with Gospel discoveries, [Page 253]ourRom. 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 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,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 [Page 254]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, afterwardsNunc quum lux nobis veri­tatis insulget, cum sese regni coelestis su avi­tas mētibus a­p [...]rit [...]am qui­dē 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. [Page 255]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. 'Tis 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. 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 allJudg. 5.31. Fogges, Mist [...], and Dewes, Hos. 6.4. So 'tis with Christ, the rising of this Sunne scattered Jewish ceremonies, which were but as dark Types, and shadows of things to come 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 theDr. William Sclater in ex­pos. on the Epistles to the Thess. pag. 143. & 144. [Page 256]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 cleare2 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. 'Tis 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. 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 [Page 257]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 theOmnes pene aves mane cā ­tillant, cantu (que) suo solem oriē ­tem salutant. Mu [...]cul. chirping and singing of birds, yea it is welcome toOriens 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 theNum. 34.15 East, andTemplū 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 [Page 258]in Neros house; whence DoctorDoct. 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,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 natiōsRev. 12.8. Mat. 16.18. Isai. 8.10. Psal. 121.4. of the world should joyn heads and purses to destroy the Gospel, 'twere 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. 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 theEpheme­ron 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 theAustin and Lactantius de­nied that there were Antipodes, which Hackwel may wel won­der at. Antipodes, those of the other Hemi­spheare, but 'tis 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 cō ­tinually, but no man knowes when Christ [Page 260]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, Ʋse. 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 theRev. 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, Ʋse. 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 theirIn 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 [Page 261]they judge their enemies, and so to vex others they will damne themselves; but do you worship the rising Sun, with theMatth. 1.11. wise men that fell down and offer'd gold, frank-incense, and myrrh. But,

Mistake not, I doe not mean that you shouldPompeius di­xit, plures esse qui solem oriē ­tem 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, Ʋse. 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 inclaborate 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,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 pro­phaneMany a man may say with Hypermnestra, Est mihi supplicii causa fuisse pium. Ovid. Epist. ones and hereticks,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. ButPati­entiae in prosper is nullus usus est. Greg. Moral. lib. 11. cap. 19. in patience possesse your [Page 262]soules. Mariners say no storme like a long calm. Aristo­tles she goats were stung with nettles ere they would give milk. Some say the Palm­tree, 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;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: Ʋse. 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?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 [Page 263]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. Nay the ca [...] ­dlestick shall bee removed▪ Rev. 2 5. Ge­nus est hominū 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,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 [Page 262] [...] [Page 263] [...] [Page 264]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.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 beSydera 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 youIta vera vir­tus non appa­ret in prospe­ris eminet in adversis, Ber­nard in Cant. 27., so that you shall live by faith, andPsal. 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 [Page 265]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, 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. Ʋnto 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 termsFirst, 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 [Page 266]trranslation reads it, Health under his wings. But Tremelius translates it, Cum cu­ratione, and so your Bibles, with healing. 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.

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,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, 'tis 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,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 communionIohan. Stump­fius in Postil. Alegor. Evāg. parte hyema­li. pag. 1 26. one with another. SeeCant. 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 [Page 268]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,John 17.23. 1 Cor. 1.13. Rom. 3.28. Acts 2.42.46. especially in theseEzek. 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 toPsal. 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 stormeGallina 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, tis he keeps us fromQuid 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. [Page 269]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, 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 ofSaints like Chickens un­der these wings. id. ibid. pag. 129. ad 132. Christ.

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 sheSinging, Mo­ritur me non moriente sene­ctus. burneth, and from her AshesOvid 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 theWil. Burton in Annot. on Cle­ments first E­pistle to the Corinthians. pag. 68. to 72. Citie. Origen, Lactan­tius, Eusebius, Clement, with many others, [Page 270]speak confidently of theA 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.Herodotus in his Euterpe, Tacitus in his Annals, and Piin. H [...]st. Nat. l b 10. cap. 3. Most Authors speak doubtfully of it, andIonston 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 If the curi­ous Reader would be far­ther satisfied in this poynt, let him reade that excellent Critick, Tho­mas Browne, D^r 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 learnedSam. Torshell on the Text Pag. 84. Tor­shell, andJun. & Trem. in Locum. Tremelius, that 'tis the same me­taphor followed, and poetically enlarged; For as Christ is compared to the Sun, so the Beames of the Sunne are called wings; 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 circum­quâ (que). 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. [Page 272]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 PhysicianSanitas in pēnis ejus quia ipse solaturmae­rentes, recreat afflictos, confir­mat labantes, jacentes exci­tat, ixatos miti­gat, omnibus (que) 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 diseasesOmaipotenti 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 youPharmaca in­suavia sunt nō tamen abborre­mus, eo quod u­tilitatem ad fe­rant. So af­flictions and mortifying the flesh, though unpleasant, are good for us. Adā 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, 1 He many times comes with healing in his wings to groaning bodies that lie at the Gates of DeathDuo ita (que) fa­ciebat Christus, praedicabat E­vangelium, sa­nabat aegros: Prioribeneficio non admodum movebantur pleri (que), 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 [Page 274]numb [...]ed us againe among the living, byVita 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,Novit Domi­nus mutaresen­tentiā, si tu no­v [...]ris emendare vitam. August. in Psal. 50. Christ can cure thee; But above all, make aMo [...]bus est u­tilis quaedā in­stitutio, quae docet caduca a­sporaere, et coe­lestia spirare. Naz. ad Phi­lag. spiri­tuall improvement of such visitations, that theSo 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 D^r. please.

Christ heales spiritually, 2 he comes with healing in his wings to diseased soules, that lie at the Gates of H [...]ll;Mille mali species, mille salutis erunt. He forgives, and subdues their sinnes,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.

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 greatInterna vul­nera, Balsamū internum. internall Physician, & Mini­sters,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: 1 Cor. 3.6. But all this while wee can doe no­thing without Christ, wee may thrust crip­ples into the Poole, 'tis 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, saithSanguis me­dici medicamē ­tum 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, itClemens 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 [Page 276]weak body, as this bloud to the sick soule1 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 hisSicut corpori Deus praepara­vit medicamē ­ta 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 mindeGod 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 that1 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 Heb. 4.12. [Page 277] Sumus quidē 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, 3 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 'tis 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 wouldDolorem me­dicinae spes sa­lutis mitigat. make us willing to be healed! No differences are too great for Christ to com­pose; ours are intricat [...];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 [Page 278]people, give our Senators wisdome, unite head and members, hush the Nations, and make warres to cease; 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.Tho: Bright­man on the Rev. Pag. 882. This tree of life, with his variety of fruit, and medicinall leaves, is Jesus Christ, 'tis he that will nourish, and heale the Nations professing the GospelEzek. 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 theMihi 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; 'tis 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 crea­turesPorro 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. 'Tis 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 wasChristus 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 themPulchra 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, deni (que) 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 [Page 280]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 notRom. 7.23. 1 Cor. 13.12. perfectly healed in this life, for 'tis not health in his wings, as the Gene­va translation reads it, but healing in his wingsVide 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;Morbi perni­ciores plures (que) 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 [Page 281]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.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 whenSi 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, [Page 282]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, Ʋse. 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 themHosea 7.1., then their iniquity is discovered, and like Ba­bylon, they 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: M^r Fenner Will. Fenner in a Booke call'd selfe-murder, opening Ez [...]k. 18.31, 32. Pag. 8. ad finē., 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 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 areSi Deus secun­dū 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 withSoli filij irae i [...]om non [...]nti­ [...]n [...]. Bernard. [...]. 2 [...]6. carnall jollity, or multitude of em­ployments; [Page 283]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 thenQui 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 aPlorante 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, Ʋse. 3 and glad tidings, for poore sicke sinners, that long to be healed, for all pained, and afflicted con­sciences, that seeDolores 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 [Page 284]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, Ile give you ease, and rest, saith Christ. See Psal. 103.3. He for­gives all thine Iniquities (great and small) and heales all thy diseases 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 noNon 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, saithGen. 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 tis ever accompanied with malicious willfulnesse, and all such [Page 285]will not be healed: Suppose that sinne ca­pable of Repentance, and you must needs say, 'tis also capable of pardon;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.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 'twill cost us, the more teares, harder repentance, deeper sor­row; the sooner thy bones are set, the lesse pain, &c.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 [Page 286]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. 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: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 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,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.