he tels his neighbour in his ear he fears there is some danger there needs a little water his house is consumed while he looks on Or as in an house on fire one is a sleep you call him he stirs not you will not say how sweetly and soundly he sleeps and dyes sleeping he sleeps the sleep of death another when called riseth flyes leaps out of the flames The quiet conscience hath the more peace but the troubled hath the more safety There is an evil quiet conscience saith Bernard as wel as an evil unquiet Obj. 7. But I am so sore tempted Answ. Satan sets not on an empty Vessel brings not his Army to sit down before a Cottage or storm a Village where neither resistance will be made nor Treasure can be had But it is otherwise with thee thou hast something to lose it seems Satan desires to winnow the wheat not the chaff He tempted Peter and found him wheat he filled Judas his heart he is carryed as chaff driven by the wind he finds Judas his heart empty swept garnished he enters with a whole Legion he assaults Peter makes a breach thinks to storm the Fort he is repulsed There the strong man finds a stronger then he keeping the Castle who resists and disarmes him Saint James calls him Blessed who endureth temptation call not thou him Blessed who endureth not but escapeth temptation To tempt is sinful to be tempted is not so The Tempter God hates and the Temptation but the Tempted he loves Object 8. But where is so much corruption as I find what Grace can there be Answ. Grace and corruption are joyned together in this our imperfect state as the iron and the clay in the Image They neither so mix as to agree nor so disagree as to be parted This War is not like that of the house of Saul and David that ends after seven years but like that between Rehoboam and Jeroboam which continued all their dayes Where the house is divided Christ never stayes but where the heart is thus divided he never departs It is a hopeful signe Grace hath abounded where sin is more discovered but it is a certain sign Grace hath abounded where sin is lamented resisted abhorred There are many Diseases like the Plague or Leprosie which are not they There were three cases wherein the party suspected of the Leprosie was to be pronounced clean 1. He might have a fowle scab yet if it did not spread or increase but stand at a stay he was not unclean it is but a scab There are sad spots which may bee the spots of Gods people but they stand at a stay 2. There was a case wherein if one had a perfect Leprosie that covered all his flesh yet if it turned white he was pronounced clean ver 13. 3 If no raw flesh did appear though hee were covered with Leprosie he was also clean otherwise not Godly men may have been all covered with foule sins before Conversion but they are turued white by Repentance They fall after Conversion into some grosse sin it is a scab it spreads not Or they are covered with a world of infirmities but there is no raw or proud flesh to be seen these are clean There are three things I have alway judged hard to define 1. How far an Hypocrite may go in a way of Duty profession and in that is good and yet perish 2 How far a child of God may go in a way of sin and yet be safe 3 How low a child of God may fall in point of Grace yet be safe The maximum quod sic of an Hypocrite and the minimum quod sic of a Saint are hard to determine If you look upon the Apostle in the seventh to the Romans you may see to what sins a renewed Christian is subject yet do they not destroy Sanctification nor in the least prejudice Justification or prevent Salvation Though such a one look upon himself in such case as carnal The Law is spiritual I am carnal Denominatione sumptâ à potentiori parte There is much of the old Moon we say oftentimes seen in the new changed Moon and too much of the old man in the new heart Eight sins there you find which may stand with true not perfect Sanctification Perfect if not certain Justification Certaine and assured Salvation 1 The sin that a poor soul is sold under ver 14. The wicked sells himself to work wickedness as Ahab or gives himself over or yeilds himself servant to unrighteousnesse The godly is passive onely not consenting Sold by an unnatural father as Joseph by his brethren Samson by his wife in his bosom He was bought and sold betweene the Dalilah in his bosom within and the Philistims at the door She could not have hurt him without their force nor their force without her Treason So is the soul betrayed by Corruption to Temptation and by Temptation to Corruption When Corruption stirs within if Temptation be kept off there is lesse hurt done when Temptation comes on if Corruption be kept in there is no hurt at all but when a poor soul comes into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where these two Seas meet there is a miserable shipwrack yet upon the broken planks of repentance and a broken heart he comes safe to Land 2 Sin not known is not the sin unto death ver 15. What I do I allow not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not viz. with approbation Sin approved known consented to is that which destroyes The Law did appoint Sacrifices to take away sins of ignorance none for him that did sin presumptuously If we sin wilfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for sin 3 Where the sin is hated the sinner is loved What I hate that I do No wicked man hates sin he may leave but not loath it he may fear or forbare he cannot hate sin Where sin is loathed the person is loved where sin loved the person loathed All the godly loath sin and themselves for it 4 Where sin is disclaimed not excused or defended but protested against that sin damns not It is not I ver 17. and 20. h. e. not my whole I not my better I for I consent to the Law that forbids it I joyne not with sin against the Law but with the Law against my sin I delight in the Law as touching my inner man The Law and I are all one but sin and I are two With the wicked it is otherwise they delight in sin in the inner man dislike the Law they wish there were no Law the godly wish there were no sin 5 Sin only remaining damnes not sin raigning is the damning sin Not I but sin that dwells in me Sin dwels in the godly but raignes only in the wicked To the one it i◠as a busie mate or troublesome inmate that cannot be got out of doors
apprehension appointed as sheep for slaughter yet Goâ— promiseth to feed them Those who fe 〈…〉 God most may have most fear of Hell aâ—â— though they fear and fly sin they fear theâ— shall never fly damnation They have sometimes failing of eye and faintings of hearâ— rottenness in their bones yet is God thâ— God of their Salvation When the wickeâ— who make a mock at sin and sing Peace Pea 〈…〉 to themselves in life shall at death cry out Despair despair The trembling Believe who cryes Fear fear in his life shall sin 〈…〉 Hope hope in his death There is alw 〈…〉 least fear of their damnation who feaâ— damnation most and sin more the cause oâ— it A thousand times better fear withouâ— danger then security without safety 2 This secures the state of such pooâ— Believers who have only this grace of fe 〈…〉 in them without the perception of any other at present I may say to all those 〈…〉 after another as Absolom to every Israelite that came neer him yet without falsehood and flattery See thy matter is good To thee this Promise belongs believe urge pray wait for it it wil not ly the vision of it is for an appointed time if it tarry do thou also tarry The Sun shall rise upon thee one day and thou shalt see the desire of thy heart Yea the day-break is past already where this holy fear is wrought it is the gray and dark morning foregoing a fair day The Lord delighteth that is is more then ordinary pleased in such as fear him saith the Psalmist And next to the holy Angel in Heaven the humble Saint on earth is the fittest Mansion for the High and Lofty one who will dwel with him that is of a contrite heart and trembleth at his word Object But I have so many fears Answ. The more is thy security Vis in timore securus esse securit atem time Fear nothing but security and thou hast best security against fear 2 Thy fears are Religious fears thou fearest evil with fear of abhorrence God with fear of Reverence dreadst his displeasure art tender of his dishonour obeyest his Word â—uest for his favour fear not only thus fear still and thou art safe 3 Christ his method is to kill and make alive wound and heal as Joseph he speaks roughly at the first he cut down Saul at one blow to make him a chosen Vessel hee darts hell into the conscience He comes with fire and soap into his Temple and who may abide the day of his coming His eyes are as a flame of fire in his hand a fan in his mouth a two edged sword There are two notable dayes of the Lords coming the two saddest dayes of all others 1. To the godly here who in the first appearing of Christ in their Conversion are in bitternesse when they see him whom they have pierced and they mourne because of him as with the mourning for an only Son a sad unforced unfained renewed long lasting and heart breaking mourning 2. The other day is more sad when Christ shall come in the clouds then shall all Tribes wail because of him The wicked that never mourned here penitentially shall mourn despairingly But where the first mourning is past the first woe is past and the last mourning is prevented The way to Heaven lyes by Hells Suburbs and to Salvation by Shenâ—h and Bozez nothing but steep and sharp Rocks on the one side and the other The whirlewind earthquake fire then the still voice to Elias The horror of great darknesse the smoaking furnace the Lamp of fire then the Covenant to Abraham The Fullers soap Refiners fire the burning Oven then the Sun of Righteousnesse The Lord hath no readier way then to expel fear by fear hellish by heavenly therefore he takes so much paines with his people by Mount Sinai terors to drive this nayle of holy fear deep into their hearts The Lord is come to prove you that his fear may be in you fear not Therefore is the true fear of God oft prescribed as the onely remedy against all hurtful feares Fear not but fear 1 Sam 12. 20. 24. Exod 20. 20. Isai. 8. 12 13. Mat. 10. 28. Notes of this holy fear are 1. It must be a fear of Devotion Act. 2. 5. This makes truly devout puts upon the exercise of all duties of Holinesse Cornelius his fear A devout man one that feared God with all his house gave much Almes and prayed alway 2 Of diligence Work out your salvation with fear and trembling Not fear of negligence as the evil servant feared and hid the Talent Lots fear who feared and fled to the Mountains that he might escape Moses fear who was afraid fell downe fasted prayed besought God would not be put off with any denyal 3 Of dependance on God in the use of Meanes Noahs fear He by faith was moved to fear and thereupon prepared his Ark. True faith increaseth lesseneth not religious fear fear confirmes not infirmes faith Such as fear God and hope in his mercy are joyned 4. Of obedience That fear the Lord and obey the voice of his servant This is the feare of the servant not a servile fear The good servant must obey his Master with fear and trembling 5 Or Love the fiâ—â—al fear who feare the Lord and his goodnesse Hoseâ— 3. 5. 6. A sin-resisting fear Jobs fear Ioh 1 1. 7 A heart-sanctifying fear Isa. 8. 12. 3 This informs us that God is pleased to take notice of every grace even the least and lowest and every gracious inclination in any of his Servants To fear his Name is no great matter yet these have a promise To think on his Name lesse yet set down in a Book of remembrance God seâ—s down how many good thoughts a poore soul hath had As Evil thoughts in wicked men are taken notice of they are the first fruits of the evil heart Mat. 15. 19. So good thoughtâ—â—â—e they which ly uppermost and best discover a good heart A desire is a small matter especially of the poor man yet God regards the desire of the poor And calls a good desire the greatest kindnesse The desire of a man is his kindnesse A Tear makes no great noise yet hath a voice God hath heard the voice of my weeping It is no pleasant water yet God bottles it up A groan is a poor thing yet is the best part of a Prayer sometimes Rom. 8 26. A sigh is less yet Psalm 12. 5. God is awakened and raised up by it A look is less then all these yet this regarded Jonah 2. 4 Breathing yet less yet Lam. 3. 56 the Church could speak of no more Panting is less then breathing when one is spent foâ— lack of breath yet this is all the godly can sometimes boast of Psal. 42. 1. The description of a godly man is oft-times made from his least quod
which is a continual dropping and causeth continual disquiet and wrangling To the other sin is in the Throne or in quiet possession as Master in the house The Amalakites and Israelites are together in the Valley fighting sometime the one somtimes the other prevailing God left the Canaanites to try his people and to learne them War He would not destroy them totally that the wild Beasts should not rise up against his people Better a thorn in the flesh and a Messenger of Satan buffetting thee to keep thee humble then a revelation and a rapture into heaven to puff thee up 6 Sin mourned under never damnes but gloried in ever damnes Oh wretched man that I am saith the godly soul. Pain could never make Paul cry Oh nor miserable that I am who shall deliver this body from death But Oh wretched man that I am who shall deliver this soul from this body of death He that could glory in all infirmities and distresses could not glory but mourne under sin 7. Sin resisted though it over-power the soul and prevail at present leading into captivity damns not I find a Law in my members warring against the law of my mind and leading me into captivity into the law of sin Samson was a Captive to the Philistims but his heart was the same he hated them as much waited and prayed for new strength to be revenged and dyed in the quarrel The Christian Combat is like that of Joab a hard charge the battle before and behind and we herein in the same distress that the old Britaines when the Romans had drawen oway their Forces to protect them against the Picts they sent to Aetius the Prefect crying out The barbarous enemy beats us to the Sea and the Sea beats us back to the enemy between these two kinds of deaths we are either murthered or drowned The Christian is often in like extremities the fear pit and snare are before him the Lion Bear and Serpent He no sooner escapes the fear of the worlds pollution but he falls into the snare of Satans Temptation and if he escape that he fals into the pit of bosome corruption Between these two he is like to be either murdered or drowned Or as Amos hath it He that flyeth from the devouring Lion the worlds raging persecution meets with a more savage Bear Satans devouring Temptation and flying both is in his own house bitten by the Serpent in the wall Between Corruption and Temptation he is hard put to it oft foiled and captived yet fetcht off safe at last Here is nothing but death before him yet death without damnation One while he saith sin betrayed and deceived me and thereby slew me another time saith sin revived temptation revived and I dyed Yet all this dying is but the dying to sin and the death of sin not that death in sin 8 Where sin is as death it brings not death It is mortuum not mortiferum Where sin lives the soul must dye If Agag be spared Saul shall not be spared Who shall deliver mee from the body of this death I may add a few other Notes from other Scriptures 1 Sin whereby the heart is broken hinders not Salvation but sin whereby the heart is hardned Pharaoh and Magus had hearts hardned by sin Peters was broken with his 2 Sin fallen into when one is overtaken damns not sin continued in is that which damns David fel Saul and Jeroboam lay in their sin 3 Sins of infirmity and inadvertency damne not such was Noahs Sins of deliberation destroy Salvation There was a City of Refuge for him that slew a man unwittingly and a pardon of course but wilful Murder had no benefit of Sanctuary Christ will be no City of Refuge to him whose presumption of pardon is his provocation to sin 4 Sin against resolution destroyes not Salvation Such was Peters denyal of his Master into which he fell through too much fear sin resolved upon damnes Such was Judas his betraying his Master which he had long plotted and had watched for an opportunity to effect 5 Sin confessed and discovered is ever covered and remitted sin covered and concealed shall be proclaimed on the house top He that hideth his sin shall not prosper Hee that confesseth and forsaketh findeth mercy 6 Sin repented of never damns sin not repented of ever damns Take the two thieves for an example the one dyed in the presence of a Saviour his impenitency made him uncapable of Salvation the other though in the same condemnation saved by meanes of his true though late repentance But upon this occasion of this rare indeed sole example of the Thief on the Crosse we may use that Proverb Many talk of Robin Hood who never shot in his bow so many speak of the Thief on the Crosse who do nothing like him He confessed Christ among enemies these deny revile him among his friends He believed in him prayed to him relyed on him these do none of these How much grace did appear in that man in so little a time 1. Zeal for God he rebuked the profane Thief 2. Charity to man whom he would reclaime Dost not thou yet fear God being in this condemnation as if he should say Cast not away thy soul there is yet hope or possibility of Salvation 3. His repentanee manifested in that self-condemning and God justifying expression We suffer justly 4. His Faith in Christ whom he justified when the world condemned him He hath done nothing amiss 5. His Prayer of faith Lord remember me when thou comest into thy Kigdom Verily there was not found so much faith in all Israel no not among all the Apostles who forsook him and fled I may call his faith a faith of Miracles as well as his Conversion a miraculous Conversion 7 Sin forsaken never sin not forsaken ever damns When Manasseh and the Prodigal returned they found the gate of Mercy open to entertain them Cast away your Transgressions and you shall not be cast away Electio aut dilectio peccati reprobatio peccatoris It is that Reprobate sin that reprobates soules But sin reprobated and rejected the soul is elected and beloved But to return from this Digression we shal proceed to a fourth Point CHAP. XXI That Christ shall certainly and timely arise upon all such as fear his Name TO you that fear my name shall the Sun of Righteousness arise Having spoken of Christ apart that he is the Sun of Righteousness and of the godly apart that they are such as fear his Name We will now bring them together and they are best when together Christ and they that fear his Name Doct. What ever the present condition and apprehension of such as fear Gods Name may be there shall be a day when Christ shall rise upon them They shall come out of the cold shade into the warm Sun and out of all their darkness into his marvellous light To the upright ariseth light in darkness
are subject to Relapses and new fits of Stone and of the Plague subject to many stoppings haltings and that which the Prophets câ—l backslidings These wil Christ heal as well as the former These are the five ordinary Diseases of the Godly but there are three extraordinary which befal some not all but Christ wil cure them too 1. To be sick of love A sad Disease if I may call it a Disease but a safe Disease Morbus vitalis as Luther called a Godly Ministers sicknesse Many complain of it none dye of it There be two sicknesses that are the sicknesses only of Saints 1. To be sick of love to Christ. This is no Disease but the best Constitution 2 To be sick of sin that sin revives and we dye Such are safe they shal find Gods savour sweeter then life who find sin to them more bitter then death But there are two Diseases opposite to these which are killing 1 To be Love sick to the Creature Amnons sickness cost him his life love of the world earths sickness kills all to be carnal minded is death 2 To be sin sick not of it but for it Ahabs Amnons Absaloms Hamans Disease This Hells sicknesse and the Damned have no worse 2. There is a worse Disease then that former to be Serpent stung Satan-bitten Hellbeaten buffeted wounded with fiery darts terrified with Satans rage and fowle accusations and more vexed with his ugly and odious representations accusing God to us as he did to our Parents solliciting to the perpetrating of most abhorred acts as he did our Saviour injecting blasphemous thoughts disputing and arguing thee into distrust darknesse disuse of means solitarinesse despondency yea to utter despair Yet thus are the Israel of God stung with fiery Serpents and by the brasen Serpent cured Christ came to dissolve the works of Satan and healeth those who were oppressed by the divel 3 A worse Disease then both those is to be stricken of God to have his face hid from us and his indigration lying on the soul his fierce wrath going over us and his â—errâ—rs cutting us off How doth the soul take on when this scorching Sun and scalding East wind beats upon the naked soul The poyson of these arrowes drink up the spirits Who knoweth the terror of the Lord or the Power of his wrath None can expresse it not the Damned that feel it none can conceive it but they who have lyen under it The rack Stone Gout Child birth paines nothing to this The wounded spirit who can bear Iob speaking of this said if his grief were weighed and put in the ballances it would be heavier then the sands of the Sea therefore my words are swallowed up he had not words to express it for the arrowes of the Almighty are within me the poison whereof drinketh up my spirit The terrors of God set themselves in aray against me Iob had patience to bear much Job had not patience enough to bear this but cryed out This is the saddest Disease in the world and is next door to hell yet Christ recovereth these also These three last Diseases are Opprobria Medicorum Theologorum not opprobria Christi Christ giveth ease and cureth all these Reas. 1. He is the great Physician whose curing vertue and Office is set out by those many Resemblances in Scripture 1. He is the Brasen Serpent upon which they that were stung with fiery Serpents were to look and were cured 2. He the Samaritan who when the Priest Aaron with all his Sacrfices and the Levite Moses with all Legal works of Righteousnesse passed by and looked upon unable to help took pity on the wounded Traveller bound up his wounds and took care for his cure and undertaketh to defray all charges 3. He the Tree of Life whose fruit is our meat to feed to everlasting life whose leaves our Medicine to prevent everlasting death 4. He the good Shepheard who taketh care of the whole flock of God Seeking that which was lost bringing again that which was driven away binding up that which was broken and strengthening that which was sick And lastly He the Sun Phoebus God of Physick The Sun is the universal Physician of the inferior world curing the Diseases and Distempers of the year earth aire and creatures The vernal Sun dryeth up the Ayrie Distillations driveth away the earths cold healeth barrenness cureth Rheumes Catarrhs Agues and other cold diseases in mans body How many graves doth our Autumn Sun departing dig And how many new births and resurrections doth the March and May Sun produce Christ is this Sun to the soul. Reas. 2. The Commission given him by the Father upon this his undertaking enableth and obligeth him to this Charge The Commission was sealed Isa. 61. 1 2. and openly read Luke 4. 18. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised As therefore the Disciples substituted and subcommissioned by him to do some part of this work Ministerially were enabled and assisted to heal all Diseases cleanse Lepers raise dead cast out Divels much more Christ who received the Original commission from the hands of his Father Reas. 3. His own disposition inclines him as much as his Office or Commission betrusts him He is the compassionate Samaritan the merciful High Priest How often is it said in the Gospel He was moved with compassion and healed the sick Hee took our sicknesses and bare our infirmities Bare them in his body by his Passion bare them in his soul by compassion Bajulavit Bare them as a Porter the burden which was too heavy for us to bear Christ is in his Office and Element when among languishing souls where should the Physician be but among the sick Christs Church is the Pool the proper Receptacle and Rendezvous of impotent persons Christs Church is an Hospital Nosocomion the Spittle or Colledg for the Diseased Moses Law excluded the Leprous out of the Camp Gehazi went out from Elisha's presence Uzziah was driven out of the Temple when the Leprosie appeared but Christ bringeth them into the Camp into the Church David banished the blind and lame out of his City Christ sendeth for the lame blind and halt and setteth them at his table Quest. What doth this healing imply Resp. 1. That Christ will ease the grief heal the sore as Physicians or Chiturgians do in bodily Diseases 2. Purge out the peccant humors and draw out the corruption 3 When one is healed the decumbent is revived cheered raised up so those whom Christ doth heal shall say now I am not sick the Lord hath forgiven my iniquity 4 When one is healed he hath strength in the weak part and use of the disabled part he can labor
Experience then â—â—to the next of Hope then into the highest Certainty Hope maketh not ashamed because the Love of God is shed abroad into our hearts by the Holy Ghost which is given unto us This is to have the white stone and to eat of the hidden Manna 3 In Experiences The Favourite grows great by the many favours gifts jewels Offices the Prince bestowes on him The Christian grows rich in experiences which he wears as Bracelets and keeps as his richest Jewels He calls one Eben-ezer hitherto God hath helped another Nepthali I have wrestled with God and prevailed another Gershom I was a stranger another Joseph God will yet add more and another Penuel I have seen the face of God I have been delivered from the Lion therefore shall be from the Bear from Lion and Bear therefore from the Philistin from the Philistin therefore from Saul from Saul therefore God will deliver me from evâ—y evilwork and preserve me blamelesâ— to his heavenly Kingdom This is scalâ—â—â—â—i or the growth of God as it is called a most excellent growth from a spirit of Bâ—ndagâ— to a spirit of Adoption from a spirit of stâ—â— to a spirit of love and of a sound â—ind that the soul can â—â—â— downe and say Now returne to thy rest the Lord hath dealt grâ—ciousâ—y with thee Now I know why I have believed and wherefore I have believed and whom I have believed and I know â—â— it able to keep whâ—â— I have committed to him to that day When he can say with the Samaritans Now wee believe not because of thy Report and because we have so read and heard but because we have seen and heard him himself This is the glorious growth when Thomas who was shut up in unbelief and made such sad conclusions I do not believe though you all affirm it nay worse I will not believe wilful Thomas Mr. Bradford calls him or worse I shall never believe it is impossible I should as impossible as for a Venice Glasse to fall to the ground unbroken as a distressed Gentlewoman said but was confuted shall have Christ come in to him revealing himself more familiarly singling out Thomas from all the rest and bid him believe his own eyes and hands and make proof of the love of Christ. He breaks into the highest admirations and in fulnesse of Assurance cries out My Lord and my God! Before all unbelief here all faith 4 In acceptablenesse Jesus increased in stature and wisdom and in favour with God and man This is a growth indeed So when from a state of loathing we grow into a state of loving removed out of our blood into a state of beauty of nakedness to Ornaments of deformity to comeliness as is expressed in the Prophet Abraham first a servant then a friend first Electus then Dilâ—ctus before from faith to faith here from love to love from love of commiseration to love of benevolence from benevolence to complacency What a preferment in Esther of a Captive taken into Heges custody thence into the Kings bed thence into his highest favour thence to the Crown thence to ask whatsoever she would This the honour of Angels and the rising of all the Saints from an enemy to reconciliation then a servant then a son then an heir then a co-heir with Christ then to inherit all things I will bee his God and let him ask what he will that my love and his joy may be full Thou shalt be no more termed forsaken but thou shalt bee called Hephzibah for the Lord delighteth in thee Moses at first was charged not to draw neer after Moses was singled out to draw neer when Israel must keep their distance afterward he talketh face to face with God as a friend at last he desireth and is admitted to behold the glory of God and see all his goodness pass before him as if he had been an Angel 1. This is to bee ascribed to a threefold cause 1. To the nature of Grace which as Art and Nature do with their works bringeth all her works to perfection The Workman leaves not his work unperfected Grace is as the leaven mustard seed as the corne which by natures force dies revives roots sprouts brings forth a blade then a stalk then an ear then full corn Grace as great Rivers hath slender beginnings Sin is killed by degrees God begins with a reproof reproof begets a conviction conviction grief grief growes unto hatred hatred unto loathing loathing causeth a divorce of sin that divorce death Reproof discovers sin conviction fears it sorrow lamâ—nts it hatred resists it loathing shuns it divorce puts it away So the greatest measure of Grace proceeds from a spark first a motion in the Ministry or by the Spirit begets a desire that desire cannot go but creeps in longing and wishing longing shewes it self in a tear the tear begets a Prayer that Prayer begins acquaintance acquaintance brings on experience experience more hope hope diligence diligence confidence confidence assurance assurance satisfaction Thus where ever is life is growth The least twig grows but the biggest dead branch growes not the young child growes the old picture grows not unlesse fouler and more uncomely True grace hath a seed of God in it and grows counterfeit Grace growes not unlesse as a Carcasse more unsavoury every day then other 2 This growth is helped forward by the benefit of quickning Ordinances whereby the soul is made fruitful as the watred garden Those that are trees of Gods planting by the waters side shall grow more and more fruitful They that be planted in the house of the Lord the Churches Nursery shall flourish in the courts of our God 3 But most of all is this to be ascribed to the singular undertaking promise and blessing of God Grace for all its nature might decay and when it is as Jordan in harvest overflows all his banks yet without a fresh supply it might stand still bee driven back or quite dryed up And Ordinances cannot help if God put not influence into Ordinances and put this golden oyle into those golden pipes therefore Paul looks for salvation through the supply and auxiliary Grace as additional force to help out Habitual for lack of which supply the stony ground miscarryed it lacked root below and moisture from above the root of spiritual union to Christ and the moisture of spiritual unction from Christ. Now God hath undertaken for his people where he hath begun a good work to finish it Faithful is he who hath called you he wil do it you may rely upon it 1 To apply this What thankfulnesse doth this call for from those in whom Grace is wrought It is a mercy to be prized when the poor growes rich the despised favoured the diseased strong but none to this the sinner to grow gracious to grow out of Gods displeasure into his favour when the
dismounted and throwne beside his confidence and fighting on his knees overcomes his enemy Pride is such a wild Beast and such an enemy to Grace that God leaves the Canaanite within us to learn us war that it should not rise up against us to destroy us As the wise Physician leaves his Patient to conflict with a lesse distemper to break the force of a mortal Disease Object But I have had stronger and more stirring desires formerly I am cold and flat to what I was is not this a decay Answ 1 There are at first legal stirrings raised from the Lawes terrors and heightned by the quicknesse and sharpnesse of strong convictions which gall and wound the conscience such a one is as on a Rack he roars cryes out takes on he hath drops of Gods wrath falling on him which puts him into a flame as one in a feaver who cryes out Drink drink This is a diseased not right thirst And there are Evangelical stirrings and desires begotten by the Spirit raised by the Gospel cherished by the Promise These are not so loud turbulent make not like noise but argue more grace The former said Give me ease I am sick I am damned give me a pardon or I dye This saith Give me grace let me have Christ let me be renewed or I dy There was more of selfe-love in those first desires more of love to God in these 2 Hast thou not 1. Bemoyled and bemired thy selfe with the world We cannnot both prize Christ and Mammon grow in Grace and Wealth The stomack that feeds on coals and ashes and such trash must needs forsake his meat 2 Or hath not spiritual pride given thee a fall Thou seest not that need of dependance on God use of Ordinances frequency of Duties but art in conceit above all Take away the wood the fire goes out 3 Happly thou hast obtained thy desire Why should the Sponse seek fear be so solicitous when she hath found her Beloved as when she mist him Shall the children of the Bride-chamber mourn when the Bridegroom is with them Say to thy soul Now return to thy rest The Flouds stop their course when come to the Sea The stone rests when at the center Hope deferred makes heart sicl desire obtained is a tree of life A poor man condemned to dy falls down intreats weeps cryes out for his life it is granted he kisseth the pardon blesseth the Prince thanketh his friends he leaps joyes praiseth God A Month after this man is not so full of joy or grief or care yet his life is as dear to him as ever it was 4 Thou hast more work to do then thou couldest apprehend Thy desires are divided into many streames which then were confined to one object Then thou more earnestly thirstedst after knowledge prayedst more for pardon now more for a broken heart Increase of Faith power against this Lust skil to manage this calling that business and to look to the whole charge of God and the whole Armour of a Christian. One work in hand goes on faster but when wee must use the Sword and Trowel fight and build this Church work goes slowly an end Object 3. But my desires are not uniform equal sometimes up sometimes down I know not what to think on it Resp. This may bee and yet all well 1 This may come from the different actings and assistance of the Spirit which is a free Agent as the wind blowes sometimes higher then the Ship moves faster The Spirit is not as fire or other natural Agents which alway act to the utmost of their activity fire burns as much as it can at all times The Spirit not so but as it pleaseth When the Spirit moved the wheels they moved when it stood they stood When the Spirit of God came upon Samson he was more then a man when the Spirit departed he became like another man 2 Faith acts differently and the Affections are raised or abated according to the actings of Faith The more faith is acted in the perswasion of the love of God the more thou lovest prayest obeyest c. 3 Thy mind is better prepared by spiritual Meditation therefore thou art more affected at another time thou hast slackned thy thoughts and thou art more dull 4 Is not thy body or mind distempered with melancholy This makes thee as blind Samson to the Philistins sport for Satan Luther was wont to call the melancholy head the Divels bath where he could cool and refresh himselfe There are two sights which above all other please Satan 1. To see a wicked man merry 2. A godly man sad He reckons himselfe sure of both when he seeth them thus Object But I find those corruptions in my heart which I never suspected what a sad growth is this Answ. As the day lengthens the cold strengthens When thou wast alive without the Law and thy sins thou wast dead really when sin revives thou art alive As sin reigned unto death so grace by righteousness reigneth to eternal life There may be these two opposite Kings in one Kingdome reigning sin or raging rather and Grace reigning death and life reigning sin and death reigne in thy apprehension Grace and life in Gods intention Where sin aboundeth most Grace aboundeth the more in one sense that is Grace is seen and set out the more to pardon so much sin So in another sense it is as true where Grace abounds most sin abounds the more in making opposition so new so great so strange against Grace Doubtlesse the greatest Scholers have the greatest Doubts and Objections which they cannot answer and the highest Saints have the sorest temptations The more the Spirit lusteth against the flesh the more the flesh lusteth against the Spirit But what doth thy resisting of sin lamenting for it watching and praying against it signifie but that thou art fighting the Lords battles and thou must never think of putting off thy harnesse till death There is no triumphant Church on earth all the Saints are militant We must not look to see the Egyptians drowned till we are on the other side the red sea It is enough if the Lord keep a distance between them and us here that they may not come so neer as to overcome us though in continual sight to terrifie us Sin hath received his deaths wound by Christ his death and the Law of the spirit of life in Jesus Christ but in the grave it is not on the Crosse it is but it is long a dying as if it had nine lives as we say the legs and armes of it are broken it can never come downe it is fast nayled to rule over thee dying it is not dead but shortly what is now dying thou shall see dead and what now thou seest on the Cross thou shalt see in his grave when sin and death and hell shal be cast into the lake of fire All swallowed up in victory Lastly This and all the other
who at every turne called in Astrologers Chaldeans Magicians Dream-mongers to advise with was turned out of his Kingdom yea turned out of Man after all these dismal consultations with those of Satans Cabinet Councell Nay the greatest Artists in this black Art have not onely wilfully plunged their souls into eternal perdition but notwithstanding all their Star skill and their Covenants with Hell to prevent it the dreadful judgments of God have fallen most remarkably on their own heads Their great Grandfather Balaam slain by the sword Jezabel their Grandmother torn in pieces by dogs the like befel Asclaterion a famous Mathematician who took upon him to foretel Domitian the Emperour both his and his own death What became of Dr. Lamb in our remembrance Stories are full of examples Why did not these foresee those ends if they did foresee why did they not by all their Art prevent them Yet what a reproach is it to Christian Religion that such a generation of men should be suffered Not only Christian Emperours by their Edicts have punished but even Heathen States Augustus banished them Rome Tiberius and Claudius out of Italy Vitellius put them to death Domitian made two Acts to banish them out of City and Countrey The Primitive Heathens left these Arts and became Christians we set up these Arts and become Heathens They burnt those curious Art Books and took up the Bible do thou burne the Bible if thou resolve to meddle in these Books full of nothing but Vanity Uncertainty Lying Falsehood and Impiety 1. Of Lying Said Tully How many things did these Astrologers say to Pompey Crassus and to Caeâ—ar in my remembrance that each of them should â—y in Peace Age Honour that I wonder saith hee that any will yet believe them whose former Predictions all prove false It is a notable story of Galeacius Prince of Millain an Astrologer told him he should dye suddenly and himselfe live long the Duke commanded him to be presently hanged to prove him a Lyar and himselfe lived long after 2. Of Impiety To give you the relation of a Papist and a famous Jesuite of the Practices of Rome and the doleful effects thereof In those few yeares saith hee I was at Rome I saw many great men undone by these Astrologers who promised one should dye a Cardinal another a Pope who were all deceived not onely of their hope but of their salvation For when saith hee they dreamt not of dying till they came to these promotions they never prepared for it yea being stricken by death and admonished by their Physicians they yet regarded not which saith the Learned Jesuite is the onely Fraud of the Divel who by these baites â—ayeth wait for poore souls as a wolf for the sheep that he may devour them CHAP. XV. The Suns Activity and Motion the last Property WE are now come to the last Property of the Sun his Activity and Motion herein a further Resemblance of Christ. The Motion of boâ—h is 1. Restlesse and perpetual The Sun never stands still what ever the other Creatures do it is not an idle spectator of humane affairs but is it selfe most active When drest in his glory sits not as our Ladies to be looked on or as the Persian Emperours in a Chair of State to be worshipped But as Job in his splendor who led others in their way and sate chief as the King in the Army The Sun alwayes is in motion Christ alwaies in action vigilant sleeps not The Sun makes night to others by withdrawing it self never had yet one night of Rest or one day of Sabbath 1. Then behold the great care and pains of Christ who travels as a Gyant His life was nothing but labour he went about doing good The Sun walketh to day and to morrow The Father worketh hitherto and still worketh and I work saith the Son The Sons work in his Humiliation was hard work in his Exaltation he worketh still not so hard but higher work Who knoweth the care of a Master of a Family of a General in an Army of a Publick Magistrate Moses was tired out with the encumbrance of his weighty Office and of the oversight of Israel all day from morning to night 2. Be like these two great Lights stand not still The Sun hath but an imaginary solstice twice per annum let not thy whole year be a Solstice or pingue Otium Heavens are always in motion Earth only stands still let heavenly minds be moving Tempus est mensura motus motus Temporis Let not time be the measure of thy life but motion and action Let it not be said he lived so many years but did so many memorable actions he saw so many dayes but the dayes saw him doing so many good acts that there may bee Latitude in our lives as well as longitude 1. In Gods work be not negligent To do Gods work negligently and the worlds over diligently both are accursed Not slothful in business fervent in prayer serving the Lord. The Oxen and Farm have A must in the Worlds sense the Christian saith no must for the world Must is only for Gods work I must work the works of him that sent me Again Wist ye not that I must be about my Fathers business Take heed of being early in the shop late in the closet busie at the Farm idle in the Vineyard awake at the Exchange asleep at Church That the Christian be not drowned in the good Husband 2. In thy honest Calling All things are full of labour and man born to it Heavens alwayes moving winds blowing sea flowing springs running earth moves not yet rests not neither is alwayes bearing fruits trees seeds in Winter if it bears not yet onely lyes in after hard labor to get strength for new births No Creatures made to be idle the mighty Elephant Warlike horse paineful Oxe yea the little Ant and Bee The Christian is not exempted when the Talent of Grace is given it is with this charge Occupy till I come Angels have their charge Adam in his Innocency had his Imployment the second Adam all whose life was a state of Innocency yet had his work If the Master be up at work a shame for the Servant to be in bed If Caesar say Eamus the soldier marches after The Sun looks into thy Chamber and saith up sluggard I rested not all night wilt thou rest all day The little Ant to work sluggard or to begging I have no Master to compel me to labour but I hate idleness The idle person is a Monster in nature a bryar in the field a weed in the Garden a Drone in the hive a thief in the candle What wretches they whose life is but a long vacation whose work is to eat drink play they rise dress dine halfe their dayes work is done they play sup undress and there is the other half The soul in such Drones is but as salt to keep the body
saith David They shall hear that voice Arise shine for thy light is come and the glory of the Lord is risen upon thee To speak the least all the godly shall before they taste of death see this Promise fulfilled and see the Kingdom of God come into them with power or when they have tasted of death they shall enter with power into the Kingdom of God Mark 9. 1. where our Saviour implies 1 That the godly do but taste or sip of deaths cup. It is a bitter potion to the wicked who drink the dregs Christ tasted of death himself Heb. 2. 9. Wicked ones are said to dy the death the godly to taste onely and Christ is their Taster therefore they need not fear it 2. Nor shall they so much as taste neither till they have had a taste of Heaven the Kingdome of God coming with power Saint John had honey in his mouth before the gall in his belly God will Antidote his servants against the bitterness of death by his cordial Promise and then death tastes sweet when heaven is tasted before This Promise doth imply 1. That such as belong to God and have true grace fear his name may have small store of Peace and Comfort no present sense and taste of the love of God but walk long in darkness seeing no light at all 2 That as their condition is sad their apprehension may be sadder having nothing but fears dreadfull fears of the Name of God 3 Or that they may after a short winter day have a long night without Sun and Stars a long time as Pauls company in their tedious Sea Voyage They may cry out with many a longing wish for day and say with Job Oh that it were with me as in times past when the candle of God shined upon my head when by his light I walked through darknesse The Lord is to some of his people as a wayfaring man that turnes aside to tarry but one night The Lord comes guest-wise as the Angel to Manoahs wife who after the first apparition waited long for a second visite and having that never had a third her busband never had but one 4. They may be long under sad desertions even to forget prosperity and complaine pro tempore as if God dealt with them as with Saul I am sore distressed and the Lord hath forsaken me and answereth me no more 5. They may be also sick withall which makes long nights seeme much longer soule-sick their hearts fainting for the salvation of God as David complained saying when wilt thou comfort me What need of this sun-rising with healing else 6. They may be also ready to sink under the weight of their own guilt and Gods displeasure What need of a Sunne of Righteousnesse else 7. Yet suppose all this and what more you can Christ shall arise to purpose on these poore soules as the Sun in his strength dispelling darknesse as a cloud dispersing righteousnesse as beames of light curing all the soule distempers with his healing vertue 1. The reason hereof is partly from somewhat in God 2. Partly from somewhat in themselves 1. On Gods part 1. His Power gives the first hope of it He can say Let he re be light and there shall be light Hee who at first commanded light to shine out of darknesse can cause his marvellous light to shine on those who sit in darknesse 2. His power gives hope but his promise this promise here and many others makes it certain When God created the first light there was onely power and will set a work there had been no Promise here is a promise Gods power makes things possible his promise things certain It was onely possible there should bee these heavens and this earth before Creation there was no promise But it is certain there shall be a new heaven and new earth because wee according to his promise expect it It was possible that Christ might come to dissolve the works of Satan when Adam fell But is certain Christ shall come to them that fear him Here is his promise 3. His Love backs his promise as that his power He that is for Power a Gyant and for his promise and engagement Sponsor is for his love as a Bridegroome and Spouse to his Church whom he hath betrothed to himselfe in loving kindnesse righteousnesse mercies and faithfulnesse 4. His glory engageth all the former There is never more glory given to God then when he maketh good this promise Great rejoycing there is when shee who hath been long barren hath conceived as Sarah Hannah When he who hath been long in captivity is inlarged as Joseph when the exile is returned when the blind come to see The privation or want of the mercy sets the higher price upon it when it comes The desire attained is a tree of life Here the greatest joy Sing Oh barren thou that didst not bear break forth into singing and cry aloud thou that didst not travel with child Sharon breaketh forth into singing and Lebanon claps his hands and all the birds of the wood and beasts of the field sing and leap for joy The earth puts on her new clothes to entertain the welcome sun 2. Partly from somewhat in them 1. Their prayers raise this sun as the Prince of darknesse is raised by magick spels and cursed imprecations Christ is raised by invocation Thus the Disciples made the Sunrise before day to still the tempest What the Poets fained of the Moons coming downe to Endymion may bee spiritually verified of Christ. This Sun of righteousnesse often comes downe to imbrace such as fear him and call him downe by prayer 2. Because of their miseries In all their spiritual affliction he is afflicted and because of the sighing of the afflicted he saith I will up I will rise and shine upon him I have looked upon him and see him in his bloud I will heale him and say unto him live 3. Their prayers move him much their miseries more But their grace make his bowels to role and his repentings kindled within him I have heard him bemoaning himselfe I will surely have mercy on him I have spoken against but I will now remember him Repentance is such a grace as overcomes Gods displeasure holy fear gaines his favour faith gets his heart humility gets what grace it would have he that resists the proud and departs from the ungodly He looketh upon man and if any say I have sinned and perverted that which is right and it profited me not He will deliver his soule from going into the pit and his life shall see the light So that we may say Light is sowen for the righteous and joy for the upright in heart sowen in these two fields 1. Of Gods eternall decree in his power promise grace and love These are the upper springs 2. In the field of their graces and holy duties these are the
his hard bondage Christ Iesus had that first Testimony before that first and great tentation of forty dayes Moses and Gideon were prepared and forearmed with several signes that they might not dread those difficult undertakings they were set upon if we have well provinder'd the horse over night his Master reckons he may travel him the farther next day Expect some change of weather when thou seest the Sun rising early and shining gloriously 4. Often againe after some great and sad tryal Iacob never so much afraid of Esaus face a little before he saw Gods face and when he heard of Esau coming with his Troops to cut him off hee saw Gods host encamping at Mahanaim to secure him after the Trumpet had sounded louder and louder in Sinai terrours Moses spake and the Lord answered after the last and sorest throw the child is borne And after the great thunderclap heaven is opened and the refreshing showers fall plentifully on the thirsty earth 5. Often even when under the heat and brunt of sorest tryalls and conflicts Holy Steven standing before the Judge who condemned him and the people who shut their ears against his Apology sees heaven open and his Saviour standing up to absolve him in heaven who was condemned on earth in the midst of the fiery furnace the Son of God walked among those precious sons of men Into the dungeon where Paul and Silas were cast the Sun arose and shone out at midnight The spirit of Glory and of God never sits neerer nor rests longer upon any then upon Gods servants under their greatest sufferings 6. Sometimes again after some singular act of a well tryed obedience After that high acting of Abrahams faith and obedience in a ready offering of his son God could not hold but speaks expressely By my selfe I have sworn that in blessing I will blesse thee The like to Jacob after hee had sanctified his whole family and had taken his journey to Bethel the Lord appeared more fully and renewed the former promise and covenant with him 7. But if at none of these forenamed times then usually a while before they taste â—f death The Sun breaks out when near â—â—tting and gives the signe of the faire day â—f eternity following Moses saw not Canaan but at Nebo there saw and dyed Steâ—â—en saw heaven open at his death never before before he had been full of faith now of Assurance before of Courage now of Comfort hee had believed in Christ before â—ow hee beholds him hee was a precious Saint before now like an Angel full of glory from a lower heaven here on earth he ascendes to a higher from vision he goes â—o fruition Iesus Christ gave up the Ghost â—n peace after that bloody agony in the garden his bloudy death on the Crosse and after that double horrour of darknesse The Sun withdrawing his natural and the Father his divine â—ight from his spirit yet all ended well 8. But if not then nor before then certainely immediately upon the dissolution then is this and all the other promises not fulfilled in life perfectly accomplished therefore wee are said here on earth to embrace the promises there to inherite them Here the childe of God is heire of the promises yet as the great heire during minority hath but a smal part not the whole of his inheritance till he come to full age Death is the time to us when we come to that state There are many promises never actually and wholly fullfilled til death then are they all to the full Manyare called Blessedâ— here that are onely so by vertue of a promisâ— to be fulfilled then Blessed are the poor iâ— spirit Blessed such as mourne as hunger anâ— thirst after righteousnesse They have thâ— promise now they have the blessedness anâ— the fruition of the promise then Now juâ— ad rem then jus in re 9. Lastly after all and above all at thâ— day of judgement There shal be a rising oâ— the Sun and a rising of the Saints when thiâ— Bridegroome shal put on his glorious robe attended with ten thousands of his Saints the children of the Bride-chamber and shall be admired in all those that believe hee with his Crowne on his head they with theiâ— Palmes in their hands Then shall bee saiâ— to all that feare his name arise and stand up from the dead and Christ shall give thee light arise and shine for thy light is come Theâ— shall all feare cease teares be wiped away death and finne be svvallovved up in victory darknesse and shadows flye away And thâ— Lamb shall be the Sun this Sun shining iâ— his strength never more to set to all eternity Then shall the Sunne be ashamed and the Moone confounded when the Lord of Hostâ— shall reigne in Mount Zion and in the New Jerusalem and before his Ancients gloriously 1. This shewes that the people of God may expect and meet with sad times here both for themselves and for the Church They who can say are there any comforts like my comforts Shal there be any joys like my joyes May at present say Behold and see if there be any sorrows like my sorrows I am he who hath seen affliction by the rod of his wrath Hee hath led me and brought mee into darknesse and not into light In the world tribulation is the Churches legacy and first payment In Christ peace their last portion and ful payment 2. Yet may the godly expect glorious times also many are apt to dream of such on earth but that will not be til Christs kingdom is of this world which never was yet There are two glorious times the godly may expect 1. On earth for their souls when this glorious promise is fulfilled when this Sunne of righteousnesse hath risen on them with healing in his wings This is the most glorious day to be expected on earth All Solomons glory nothing to this The approach of God in those signal manifestations of his presence to Isaael is oft called the glory of the Lord and the greatest glory of his people 2. The other is in heaven There are glorious times to bee expected indeed when the Sun shall no more give light by day nor the Moone by night but the Lord shall be thy everlasting light and thy God thy glory These are the onely glorious times the Scripture speaks of Therefore let the over-busie and earthy Disciple take off his thoughts from Kingdomes and the right-hand and left-hand in seats of glory And think againe of the old Cup and Baptisme of Christ wherin the true professour may sooner become an Anabaptist then he is aware Baptized not baptismo flaminis but sanguinis not flaminis but flammae not with the holy Ghost but with fire 3. This informes us that the foundation of all true peace and comfort is layd in Grace The Sun of righteousnesse onely riseth on them that feare his Name Grace and