without which it had been defective And with Philip the same that having been taken with the beauty of the Sunne cryed out with vehement and unsatisfied longings Shew us the Father and it sufficeth He inviteth all true Nathanaells to come and see the glory of that Messiah hath shined into his own soule And what in the one Treatise and then in the other he hath held forth both this Goodnesse so desired of the Father and this Glory so desireable of the Sonne That God who hath commanded Light to shine out of darknesse shine gratiously into our hearts to give us the light of the knowledge of the Glory of God in the face of Jesus Christ And to this end Blesse This and all other Glimpses and Discoveries of himselfe in the mouths and writings of all his servants enamoured with him Amen Tho Goodwin CHRISTIAN READR HEre is presented to thy view a Treatise Cum de Trinitate loquitur sapit Arrium cum de gratia sapit Pelagium cum de persona Christi sapit Nestorium Bern. de quodam Petro Magistro Epist Guidoni 192. which will lead thee to the power of Godlinesse and the holinesse of the inward man which in this age I feare few study and set their hearts upon men generally being taken up either with notions or novelties in nothing more placing their Religion then in a taste of every new opinion a confluence of which water an unclean Spirit in judgement being sent forth hath made up that floud with which so many in our time have been swept away It hath been a comfort to mee in many endless and inextricable questions Zach. 13.2 that the Kingdome of God consists not in meat and drinke Rom. 12.15 but in righteousnesse and peace In absoluto ac facili est aeternitas Hilar. de Trin. l. 10. and joy in the Holy Ghost not in doubtfull disputations and unpracticall curiosity but the Doctrine of the free grace of God Rom. 14.17 and the fulnesse of the righteousnesse of Christ are plaine to him that will understand and that in the true and saving knowledge of these is eternall life to be had John 17.3 And it hath been a Rule to mee that the more holy and spirituall any man is the more fully his heart is in these things For the Word being a mould 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 and these being the great things thereof they must needs make the deepest impression upon the heart that is rightly cast into it And it is observed of the Saints of old Vincent Lirinens advers haeres cap. 9. Mos iste semper in Ecclesiâ viguit ut quo quisque foret religiosior eò promptius novellis adinventionibus contrairet Scientia visus gustus Of spirituall Truths there is a twofold knowledge held forth in Scripture a seeing and tasting knowledge for the new man hath his senses as well as the old and both are conjoyned in this Text and Tract Heb. 5.14 1. Seeing knowledge Joh. 6.40 which proceeds from a spirit of renovation spiritualizing the faculty giving an understanding to know him that is true 1 Joh. 5.20 and from a spirit of Revelation discovering by a divine light spirituall objects not only to the speculative but also to the practicall judgement and in these the teaching of God and the demonstration of the Spirit Exportatio vini olei lignaminis lege Imperiali interdicta fuit ne Barbari gustu illecti promptius invaderent fines RomanoruÌ„ Leg. 1. God quae res exportari non debeant doe consist 2. Tasting knowledge 1 Pet. 2.3 when a relish of the goodnesse is brought with the Truth into the whole heart that it becomes to a man sweeter then honey and the honey-combe which sweetnesse doth effectually draw and inflame the soule after the things thus tasted Accipe speculum concavum quod vocatur â—ncendens illud pone ex opposito solis accendetur quod opponitur in puncto reflexionis to obtaine a further and full enjoyment the earnest of the Spirit and the grapes of Eshcol which leaves in the soule such a taste that it can never be satisfied till he drink out of the rivers of his pleasure There is indeed a sight that unregenerate men may have of things spirituall Sic etiam contingit spiritualiter cum spiritus illuminatur simplici claraque notitia accenditur in aeternum amorem collabitur â—imer sus siâ—i morâ—ens in Dâ—o vâ—vens Hen. Harphius theolog Mystic l. 2. c. 63. and a taste answerable to this sight Heb. 6.4 5. which are the highest works of the Spirit in a temporary beleever not evill in themselves nor to be lightly esteemed so men neither rest in them nor fall from them as the one is but a form so is the other also as being onely from a supposed sweetnesse and doth produce onely a false joy proceeding onely from the Spirit â—â—â—varing nature Soâ—â—oâ—â—mnes quiâ—â—â—â—â—â—et caâ—juciâ— Sic sapâ—â—tia muâ—â—as quas 〈◊〉 non contiâ—â—â— etrâ—â—â— acceâ—â—it Bern. in Cant. ser 23 Odi â—oros meoâ— sâ—◠è oâ—io cos interire quod meâ—uo ne moreâ—tur lectores 〈◊〉 â—bducan◠è â—ctione ipsâ—â—s scripturae quae sola sapientiae fons est ac terreor exâ—â—plo sâ—â—crioâ—is aetatâ— c. Luth. iâ— Gen. 19. and not renewing it the Spirit working upon a man and not dwelling in him And enaâ—â—â—ing a man to taste the goodnesse that comes by spirituall things and not the good that is in them The Author of this Treatise hath taken very good and profitable paines in opening these mysteries and secrets of God which I doe commend unto thee with this Caution which I desire may be taken in the Reading of all the writings of men that they doe not take thee off from the holy Scriptures of God And that the Lord may have glory and the Church edification by all the Labours of his servants is the hearty prayer of him who subscribes himselfe Thy servant in the Gospel WILL STRONG A Table of the principall Heads contained in this Book scil In the first part the nature of the Spirituall Taste OF the Book of Psalmes Pag. 1 2 Of this 34 Psalm and the occasion of it whence foure things are observed pag. 2. to 5 Of the coherence of the Text whence 3 points are raised viz. pag. 5. to 26 1. The presence of Angels encamping round about us should occasion us to taste and see Divine goodnesse Three Reasons and three Vses of that poynt pag. 6. to 13 2. Such as by sweet experience have once tasted Divine goodnesse themselves cannot but stirre up others to partake with them Ten Reasons of the point and two uses pag. 12. to 22 3. They that have tasted Divine goodnesse are truly blessed and should at once trust in God and feare him pag. 22 to 26 The Text divided and Doctrines raised pag. 26 1. Doct. All that undertake to exhort others
Graduum 1. A fullnesse of parts when no member is lacking Joh. 6.39 2. Of degrees when no measure of growth is wanting in every part Every member must grow according to its fit proportion O therefore be not contented with a small taste of God when larger tasts and portions of grace are to be had here especially in these times of larger Gospel discoveries and all plenty of meanes Luke 12.48 Finally consider how you are affected in inferiour things how men resolve to be rich and so fall into many snares and tentations Will a competency a taste of outward things content you that yet perish in the using We never think our grounds orchards and gardens fruitfull enough When wee come to a feast wee thinke it not enough that we taste of any dainties unlesse we are satisfied it should be thus in spiritualls Wicked men never think they have enough of sin 'T is their character to grow m 2 Tim. 3.13 worse and worse they drink deep of the cup of pleasure they heap sin upon sin till their iniquities reach up to heaven They draw the threds so big so long till they make cords of vanity and then wreath and twist those cords till they become n Isa 5.18 cartropes of iniquity why so beleevers likewise must aym at a perfection and goe on from o 2 Cor. 3.18 vertue to vertue from glory to glory As the light that increaseth to the perfect day Prov. 4.18 2. Is it so that the Saints have but a taste here in comparison of what they shall have hereafter Oh then let beleevers be perswaded to be even weary sick of this world and say Woe is us that we must live in the tents of Mesech Our soules break with longing after God O you children of promise and heires of heaven why desire some of you to p Quid est diu vivere nisi diu tor queri Aug. de temp 113. live so long upon q Et mundus carcer est et cor pus carcer est Aug. in Psal 141. Mors est quae efficit ut nasci non sit supplicium Seneca ad Marc. cap. 20. Prunum honuÌ„ non nasci secuÌ„duÌ„ citius mori It a Silenus apud Lact. Lactant in Instit li. 3. c. 18. earth where you must drinke down continually the bitter potions of care and sorrow and can get but now and then a taste of divine sweetnesse and joy Why love ye not the appearance of Christ Why long you not to enjoy and swim in those rivers of pleasure where you may have your fill and will of God You may guesse at the joyes of heaven by those tasts of God and ravishings of spirit you have sometimes on earth Speak you joynt-heires with Christ have you not sometimes in prayer meditation when your hearts are enlarged your soules upon the wing holy extasies and transportations of spirit in so much that whether you are in the body or out of the body you cannot well tell Call in your sweet experiences and see if they will not witnesse to this truth and have you not esteemed such a moment above all the world what would you give to have more of them and to have them more lasting Why now my Brethren if there be such unspeakable joy at tasting the sweetnesse of God for a little moment how unconceivable will that happinesse be when you shall be filled with those joyes for evermore If our viaticum be so good how great is that r 2 Cor. 4.17 The same word in the Hebrew signifieth glory and weight Glory such a weight that if we were not upheld by the power of God we could never beare it Joy so big that it cannot enter into us 1 Cor. 2.9 but wee must enter into it Matth. 25.21 John Trapp Com. weight of glory which God hath prepared for them that feare him The Lord give you heaved hearts winged affections in the consideration of these things Amen 4. Doct. They onely that taste can see how good the Lord is They onely that taste communion with God and have enjoyments of God in a holy life are able rightly to see and discover and know his goodnesse A good understanding have all they that doe his commandements saith David Psal 111.10 When God turnes men Å¿ Acts 26.18 from darknesse to light hee turnes them likewise from the power of Satan unto God A man may seem to know much and yet know nothing a right no not the least or easiest principle of Religion till this be done 1 Corinth 12.3 No man can see nor say that Jesus is the Lord but by the holy Ghost They know nothing yet as they ought to know and t Eph. 4.21 as the truth is in Jesus till they have the Spirit and by him have tasted how good the Lord is till they have warm affections in heavenly things and the bent and purpose of their hearts is to please God and work by rule Let me lay down the grounds or arguments which will open and illustrate the truth 1. True knowledge is not bare speculation Arg. 1 't is heart-work as well as brain-work See 2 Cor. 4.6 God who commanded the light to shine out of darknesse hath shined in our hearts to u Duplicem illuminationeus ponit unam Evangelii alteram arcanam quae fit in cordibus Calv. give us the light of the knowledge of the glory of God in the face of Jesus Christ Where you see 1. That Jehovah is a very glorious Being he is clothed with light as with a garment 2. We are not able with w Non nisi in Christi facie cognoscitur Deus qui viva est at que 〈◊〉 pressa ejâ—s mago Col. 1.15 Idem comfort to behold this glory but in the smiling face of Christ God out of Christ a consuming fire 3. Till God shine we are not able to see him in Christ the Gospel is a sealed book till he unclasp it by his Spirit 4. Illumination of a darke soule is as great a wonder as the creation and illumination of the world But then 5. And lastly that which I quote the Text for is this That when God shines in upon men he doth not onely shine into their heads to illuminate them but into their hearts to affect and transform and new x Renovamur in imaginem Dei per cognitionem Col. 3.10 Idem mould them 'T is said John 17.3 This is life eternall to know Thee and Christ whom Thou hast sent Gospel knowledge therefore is more then a Metaphysicall speculation and sticking in the notion for thousands with such kinde of knowledge perish saving knowledge is a very glorious and comprehensive grace Again Arg. 2 God is at once a Fountaine of Light and Life as the y Semper in Sole sita est Rhodos qui calorem colorem nobis impertit Aeneas Sylv. y Talpis auscultationis gloria damnatur oculis And usually say
nisi sanctius vixeris Chrys ask what worth hee saw in that poore piece answered Couldst thou see with my eyes thou wouldst wish thy self all eye and be ravished with it And so could carnally minded men but see truths with a beleevers eyes and in Gods light Oh how would they love Jesus Christ and prize holinesse Well these with all their knowledge are as tinkling Cymbals in the eares of God which make sorry musicke without any distinction of notes They say wee see and therefore their sinne remaines but John saith they are downright lyars 1 John 2.4 He that saith I know him and keepes not his commandements is a lyar and the truth is not in him He that saith I k One day God will require of men non quid legerint sed quid egerint nec quid dixerint sed quomodo vixerint know God and yet takes no delight nor joy in God is the loudest lyar under heaven for he knowes not God at all as he ought to know him and as the truth is in Jesus And surely the lowest and hottest place in hell is kept for these they shall bee beaten with many stripes and lasht with whips of Scorpions that knew their masters wil and did it not Sapientes sapienter descendunt in infernum saith Bernard Bernard Rom. 1.21.24 they shall be damned with a witnesse and curse the time that ever they heard of Christ or knew his wil for this wil add unto their plagues 3. Vse 3 The main thing will be to search and enquire whether we so see as withall to taste Gods goodnesse viz. whether our visions are of the right complexion yea or no. First Character 1 doe you thirst after l Such as had lived long without making progresse in knowledge were called by Philo very properly Longaevi pueri B. Cowper on Psa 119.9 more knowledge and lye panting for clearer visions of God This you could not doe but that you have tasted Gods goodnesse and so long to see and know and enjoy more of it Psal 119.97 Oh how I love thy Law it is my meditation all the day And at the 99. v. I have more understanding then my Teachers How came David to bee continually meditating of the Word and getting more and more knowledge of God Why he loved the Lord so as could not be expressed Oh how I love him Hee had tasted divine goodnesse and so came to see so much of God But see 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the Word that you may grow thereby if so be you have tasted that the Lord is gracious q.d. Else I shal in vain presse you to labour for more knowledge for wicked ones m Job 21.14 desire not the knowledge of God or his wayes They love Darknesse rather then Light saith Christ Secondly is thy knowledge experimentall Character 2 Then hast thou tasted God Brethren the knowledge of a formall professor or nominall Christian is much like the speculative knowledge of a Geographer that sits in his dry chamber warm gown looking on a Map of the world or turning his Globe where he beholds the Rockes and Streights without any danger or feare with his finger and nimble wit he flies over the most boysterous and tempestuous Seas and now is in pleasant Countries rich Mines spicy Gardens but all this in fancy not fruition n Quam multi sun◠qui sermone valent loquuntur non tamen sale coelesti conditi sūt recēsentque multa de mensa regiâ quorum nulium adepti sunt gustum Macar ho. 16. So it is with a formall Professor he gathers all his knowledge out of bookes discourses and Sermons nothing by experience Whereas a true beleever as hee can discourse of the joyes of heaven so hee clearly sees them with Stephen by the eye of Faith and sensibly feedes on them by the power of hope he stands not on the shore observing the tempestuous seas and temptations in which others toyle but himselfe is miserably tossed too fro and turmoyled in the tempest and by the grace of God he gets through all and is more then conquerour He doth not onely read of Crystal fountains spicy Islands and rocks of Diamonds but he himself is inriched invested with them and his soule is filled with spirituall sweetnesse Is thy knowledge thus experimentall as Jobs was o Titelman restrains it to a bodily sight of God appearing then in a visible shape but others say it describes celestiall visions appearances of Christ to the soule Job 42.5 I have heard of thee by the hearing of the eare but now mine eye seeth thee i. e. Most of thee Job had knowledge afore but now in his trials and afflictions he was taken off from the world and tasted communion with God more then ever and now he sees God by a clearer light Ah now mine eyes see thee q. d. My soule was in a mist till now but now I have clearer visions of thy glory and splendor Thirdly Charact. 3 is thy knowledge diffusive Art thou informing others and doing all the good thou art able that ignorance may be cudgel'd out of mens mindes and that some chink may be opened to let in the light of the Gospell Is this thy designe endeavour and delight Then surely thou hast tasted and seen God in his goodnesse p Vide Thom. Cartwright Dr Jermin on Pro. 10.21 Prov. 10.21 The lippes of the Righteous will feed many Others monopolize knowledge to themselves lest others should outstrip and darken them but mark the lips of the righteous will feed many 'T is a table furnished not with earthly but heavenly dainties and 't is a free table such as come are welcome David saith Gregory prayes for a Dore not a Barre Keep O Lord the Dore of my lips Now a dore q Ostium non obstaculū quia ostium clauditur aperitur Greg. saith the Father is both shut and opened and therefore though the lips of the righteous be shut that no hurtfull thing come forth yet they will open also in a free hospitality whereby to feed many Philip having tasted communion with Christ was not contented to see Christ himself unlesse he call Nathanael saying r John 1.45 Come and see and the ſ 4.28 woman of Samaria calleth her kindred to see the worlds Saviour This is the nature of spirituall knowledge that is accompanied with tastes of Gods goodnesse t 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
you may expect in them for God is good and nothing is good without him Lastly Vse 11 keep in with this good God and as the Apostle adviseth you be carefull to ibide in his goodnesse Rom. 11.22 that is having tasted divine sweetnesse drive a constant trade with God keep daily correspondence with Christ that so you may be preserved in communion with heaven u Deus prius quam deseratur neminem deserit Augustin God forsakes none but they first forsake him True once gracious and ever gracious but know men may dream they have grace and yet be deceived and such as have grace may want comfort and but just scramble to heaven w Be not like a waning but like a new Moon that is increasing Many begin gloriously but end shamefully our end must be best El. Par. on Rom. p. 192 Illi permanent in Dei bonitate qui retinent fidem bonam conscientiam Nic. Hemingius in Rom. 11.22 Frustra velociter currit qui priusquam ad metas venerit deficit Greg. Mor. lib. 2. cap. 40. To conclude keep close unto your God prize his presence adore his discoveries admire his bounty implore his aid and attend his calls so shall God take delight in you and you in Him Amen MESSIAH'S SPLENDOR OR THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST By ROBERT DINGLEY Minister of the Gospel And he shall be as the light of the morning when the Sun riseth 2 Sam. 23.4 I Iesus am the bright Morning-Starre Rev. 22.16 A light to lighten the Gentiles and the Glory of thy people Israel Luk. 2.32 Lumen est umbra Dei Deus est lumen luminis Plato Pol. 6. LONDON Printed by Matthew Simmons at the guilded Lyon in Aldersgate-streete 1649. TO THE HONORED and religious Lady Mris Elizabeth St Johns wife to the truly Honourable Patriot Oliver Saint-Johns Lord chiefe Justice of the common Pleas. As also To her worthy and vertuous sister Mris Mary Langhorn wife to Mr William Langhorn Esquire R.D. dedicates his Book and wishes an abundance of Grace here and eternall enjoyments of God in Glory THé light of the Gospel is as the Sun which shines more and more unto the perfect day a Eo hominem virtute praestanteÌ„ sub vehit ut non ante ascendendi fineÌ„ faciat quam ad summum illud praestantissimumque lumen pervenit Dr Jermin out of Nazianzen Knowlegde shall cover the earth as waters the b Hab. 2.14 Sea The light of the c Isa 30.26 Moon shall be as the light of the Sun and the light of the Sun as the light of seven dayes Now if ever are these Scriptures fullfilling a great light appeares and in the midst of this light you are not in darknesse but d 2 Pet. 1.19 the day-starre is risen in your bearts Oh shut not your eyes against any truth of God rest not in the things you have received but e 2 Pet. 3.18 grow in grace and in the knowledge of Christ f 1 Tim. 1.19 Many there are who of faith make shipwrack Try g 1 Thes 5.21 all things but hold fast that which is good You have formerly honoured mee with your attention when I was present among you h At Barnes in Surrey * And you were members of my Congregation you were indeed the fairest flowers in my garden and much encouragement I received from you in my Ministry for which I blesse God and you and for all the favours you have shewed mee Be pleased now to peruse these notes which I acknowledge unworthy your piercing and judicious eyes The subject of these Sermons is Christ in his beauty i Effluens plenus manet Theophylact. shedding his rayes of glory on all that stand round about him This should be k 1 Cor. 2.2 the subject of all our Sermons who are the Messiahs Paranymphs l 2 Cor. 5.20 under-suitors for Christ 'T is a mercy to enjoy the light of the Sun m Of old it grew into a Proverb Satius esse soleÌ„ non lucere quam Chrysostomum non docere much more the bright beames of Gospel-Discoveries Let us walk in this light and live up to it let us prize it and rejoyce in it Now the good Lord bring your hearts more and more in love with Christ and helpe you so to live in him and to him now that shortly you may enjoy n Gaudium in fine sed sine fine Bern. de divers 19. endlesse felicity in his bosome This shall be his prayer for you that is Novemb. 4. 1648. Your servant in Christ ROBERT DINGLEY To the Wel-disposed READER THere are two desireable Suns Per metaphoram filius Dei vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol justuâ—ae Mal. 4.2 Vide Matth. 17.2 and what so much as these are the desire of Nations Now who that 's wise covets not discoveries of the chiefe of them This judicious Authors rendition of the Righteous Suns worth ha's warm'd my heart God grant it cooles not thine by accident Christ as a Sunne is a publick good Matth 20.23 He 's a servant to Saints He came not to be ministred unto but to minister He 's a great one yet Sun-like serves he his inferiours Stand and wonder at this The Sun 's that vast vessell into which the light naturall was gather'd at first which till then was scatter'd in the Heavens intire Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol qui significat servum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaeis ministrare Dan. 7.10 Quod verbum in Chaldaica paraphrasi Gen. 40. v. 4. usurpatur sic dictus quoa in adminiscrando tumâ—ne totius â—â—unâ—â— miniâ—â—er siâ— He took upon â—im the form of a servant Phil. 2.7 Non solum servi ut subesset sed quosi mali servi ut vapâ—â— laret Bern. ter quart Heb. Cant 1.13 Exod. 16.21 But behold this feeling Author shewes thee an higher Sun fill'd with all light spirituall light marvellous Christistians where 's your admiration and adoration of this glorious Sun Behold you that love to see him he 's a bundle of Myrrh to you let him lie all night between your breasts in your nights of sorrowes and sharpest sufferings improve him heartily and use him kindly For did not he open his Armes Heart and Bowels in the night of his heavinesse to embrace heale and save you Would'st thou be thawed melted and well moulded into an heavenly Frame In this elaborate Treatise thou hast a glimpse of the means Lov'st thou to be scorched kindly and not consumed Let this Sun look upon thee What but this brings forth thy fruit Cant. 1.6 ripens that which ha's root withers that which ha's none Desirest thou to be warmed heated inlivened and cloathed Christs presence as an huge Sun effects all this Deut. 33.14 Job 8.16 Mark 4.6 Rev. 21.32 and makes thy soule his heavenly plant to thrive The woman the Church which John saw in his Visions was
and so hee is visible and yet therein most lovely For he is the expresse image of the Father and the brightnesse of his glory Heb. 1.3 And thus the light of the knowledge of the l Dum igitur audimus filium esse splendorem gloriae pa paternae sic apud nos cogitemus-gloriam patris esse nobis invisibilem donec in Christo refulgeat Calv. in Heb. 1.3 glory of God is given us in the face of Christ that face that is white and ruddie in whose cheeks are beds of spices his eyes like Doves eyes his looks bushy and his lips like Lillies fairer then the sonnes or daughters of men the chiefest of ten thousand O his countenance is as Lebanon he is altogether lovely Heaven 's in his smiles This is our beloved and this is our friend O daughters of Jerusalem Cant. 5. When Christ gives the soule a glimpse of himselfe it cannot but say that the beautie of Creatures is uglinesse and deformity to Christ and the best and highest comparisons and expressions are created shadows which come infinitely short of Christ If I had the tongue of men and Angels to describe him it would be as deep silence to Christs shewing of himselfe to you And when you have viewed and gazed upon Christ with all greedinesse to eternitie beleeve this There will remaine unseene treasures of lovelinesse and glory in Christ m In his transfiguration very glorious Matth. 17.2 much more in Heaven Plato speaking of God could say He was the horne of plenty and the Ocean of Beauty He is like the lovely Rose of Sharon O 't is a ravishing sight to see this King in his Beauty n Isa 33.17 Isa 33.17 'T is a changing transforming sight is casts down certain rayes and sparkles of glory on them that view it o 2 Cor. 3.18 Rev. 4.6 2 Cor. 3.18 Angels have eyes within and without Rev. 4.6 But here 's fewell enough to feed them all they cannot get their eyes pulled off from Christ Sinners no sooner see him but they are sicke of love and ready to fall into a swound cry Stay us with Flaggons and comfort us with Apples Cant. 2.5 Tully tells us of Zeuxis that being to draw the Picture of Helena I think for the Temple of the Crotonians he caused divers comely Virgins to stand before him that as a Garland out of severall flowers from all their features and complexions he might draw one perfect Beauty and thus the industrious Chymick extracts a little Gold out of much course mettle should I imitate that Painter or this Chymick set all the delights and glories of the world before mee and put them all together or extract somewhat amiable and excellent out of all the drosse and dung here below as Paul calls it all would not be able to coyne in your hearts an Idea of Christ you 'd still rest unsatisfied and walke in darknesse unlesse the Spirit would reveale Christ unto you as he did unto Paul Gal. 1.16 To conclude this q Gen. 39.6 Joseph was herein a Type of Christ it is said he was a goodly Person and wâ—â—â— favoured r Gratior est pulchro veniens è corpore virtus and though bodily beauty is a gift of God yet saith Austin he was fairer within then without Well herein he was a type of Christ as well as in the other things For Joseph was set p Gloria Christi ineffabilis et exactè in bujus vitae infirmit ate sciri nequit sed quando videbimus Christum a sacie ad Faciem Gerhard Tom. 9. De vitâ aeternâ Å¿ Pulchrior in luce cordis quaÌ„ facie corporis Aug. over the whole Land in generall the Kings house in speciall so Christ is Lord over the whole world but chiefly of his Church which is called Gods Family t Eph. 3.15 Galat. 16.10 Joseph had the custody of the Kings Garner therewith fed all Aegypt and other Nations and Christ hath all the fullnesse of God wherewith he spiritually feeds Jewes Gentiles Beleevers of all Nations that come with empty sacks and hearts to him 7. As the Sunne is bright in it selfe so it is the Beauty and Ornament of the world viz. It discovers the worlds beauty it is that makes all things appeare so lovely and amiable the fairest and most lovely objects is Pictures c. if set in the darke afford no pleasure no delight nor contentment u Christus omnia nâ—vâ luce rovâ vità noâ—apu Châ—â—â—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-Scripture-knowledge cannot make a soule appeare beautifull to God or good men till Christ shines unlesse the Apostles had been illuminated by this Sun within they had been darknesse it selfe saith w Nisi Apostoli pâ—r hane lucem illuminatisuâ—ssent prorsus Tenâ—brae essent Muse in Joh. 1.9 Musculus 2. As Christ is the beauty and ornament of soules so of Nations Where pure Ordinances are administred there is the beauty of Holinesse and on all such Glory Lament 4.1 God will be a Defence When Christ sits upon his Throne then is a Nation happy Though a Land should abound with mines of gold mountains of Pearle and Rivers of Nectar and were another Paradise yet if Christ and Gospel and Ordinances were not there the Inhabitants might cry Ichabod for the glory is departed But then if Christ is there what can be wanting Haggai prophesied that the second Temple should be far more glorious then the first not that it should be so adorned as the former but that Christ was to be and preach there God hath given Christ and the Word to us he hath given to other Nations other blessings To the Muscovites hides and precious skinnes to the Moores of Barbary Sugar and sweet spices to the Spaniards Wine and fruits to the Indians gold and silver to them of Cathai Pearles and precious Stones to the Persians silk and Margarites to them of Finland Greenland fish and fowls but to us he hath given Christ and his Gospel and all other things needfull for us Oh blessed be the day and happy be the houre wherein they came to us Let that day be as the day wherein Israel came out of Aegypt if wee had more tongues then Argus had eyes if every haire of our heads saith x Sam. Otes on Jude one were a life every life longer then Methuselah's all were too little to praise God for this mercy 3. y Ibi verus Sol justitiae mira suae pulchritudinis visione omnes reficiet it a universos coelestis patriae cives illuminat ultra omneÌ„ solis nostri splendorem
according to the accesse and recesse of the Sunne So Christs motions make great difference of times with persons 'T is summer or winter joy and sorrow according to Christs coming and going Consult Psal 104.28 29 30. You see the wonderfull motion of the Sunne which is strong swift constant and distinguishing 10. The Sun is expergefactive or awakning out of i Peccatores dormientibus similes 1 Thes 5.6 Anastas sleepe So Christ and his discoveries rouze us out of security and the pleasant dreemes of sin As the Converts Acts 2. that cryed What shall wee doe Paul was asleep till this light shone round about him then he cryed Lord what wilt thou have me to doe Darknesse is a great provocation to sleepe and therefore wee shut up windows draw and pin our Curtains for that end So here the unconverted Gentiles that sleepe in sinne are said to sit in darknesse and the shadow of Death But now when the Sun of righteousnesse shines in this awakens and raises us crying k Noctem vocat â—gnorationem Dei quâ quicunque detinentur veluti in nocte dormiunt Lutâ—m vero sive Diem nominat Divinae veritatis revelationem per quam Sol Justitiae Christus nobis exoritur Calvin in Rom. 13.12 Rom. 6.21 Shame is the companion of sin and blushing is malae causae bonum signum Nemo debet dormire solem cernens Chrysostom Play not the Porcupines that sleepe out the day Euscó Nieremb Nat. Hist lib. 7. cap. 51. pag. 123. Now 't is high time to awake out of sleepe The night is farre spent the day is at hand let us therefore cast off the works of darknesse and put on the armour of light Rom. 13.12 And so As the Sun makes Candles or Fires as it were ashamed to burne so Christ and his love shames us out of sin and puts out the fire of lust and makes the dimme Candles of carnall reasons to goe out l Cor. 1.19 20. 11. The Sun by his heat peirceth and penetrates into the bowells of the Earth dives as deep as the bottom of the Sea and nothing is hid from his heat Psal 19.6 m Apostolus dictione usu's est ex quadam excoriatae Ovis Metaphora Nam ut illu cuÌ„ demitur tergus vel jugulo culter infigitur enectae demum à collo pellis devellitur interiora cuncta nudantur patent haud secus Deo universa quae in terris geruntur vel animo concipiuntur vel mente ut aperta enudat a mox innotescunt Theophylact. in Heb. 4.13 All things are naked to Christ and his eye is every where he n Mat. 6.4 sees thee in thy closet as well as open field he is present by his workings in every corner of the Earth yea of Heil o Psal 139.8 and he searcheth the heart and reines p Jer. 17.10 12. The Sun can easily expell the thickest q Sol calorem et colorem nobis impertit Aen. Sylv. darknesse which is full of error terror c. Though like that darknesse in Aegypt which might be selt r Exod. 10.21 The darknesse was exceeding great not moved at Å¿ Junius Artificiall lights and the ayre was thickned t Perer. with grosse mysts and vapours that it might be felt This Origen mystically but fitly applies to those thick mysts and fogges of ignorance in which unregenerate ones are inveloped till Christ shines It sets forth saith Ferus the spirituall darkness of their soules Brethren Christlesse soules are very darke yet no heart so sottishly ignorant but Christ can inlighten it and instruct u Olim non modo Tetrici Fuliginosi sceleribusque commaculati sed ipsae Tenebrae eratis Bullinger in locum ubi non lucet Dei claritas niâ—il est praeter horrendam caecitatem Calv. Quod de Tropo tenebrae diximus etiaÌ„ de lucis vocabulo intelligeÌ„ duÌ„ est nimirum quod saÌ„cti lux id est lucidi facti duÌ„ per Christi spiritum edocti sint Gasper Megander In locum it Eph. 5.8 Yee were sometimes darkness but now are light Marke all in the Abstract not darke but darknesse not enlightned but light here 's a change indeed So in that 1 Pet. 2.9 Who hath called you out of darknesse into his marpellous light in your unregeneracy you sat fettered with Aegyptian darknesse but now Christ shines You are called on a sudden into a marvellous light Many say they are not book-learned but the truth is they are not holy I knew one that lived in desperate ignorance 40 yeares yet afterwards when the Sun of righteousnes shined in upon her she soone learned to reade searched the Scriptures day and night and quickly attained a vast proportion of knowledge No soule too darke and ignorant for Christ to enlighten 13. The Sun is seene by his own light and so is the Sun of righteousnesse by his own beames Nature may shew you there 's a God but not that there 's a Saviour Divine w Duplicem illuminationem ponit unam evangelij alteram arcanam quae fit in cordibus Calv. in 2 Cor. 4.6 light is not seen but by it selfe and its own rayes darknesse cannot discover it Job 1.5 And the light shined in darknesse and the darknesse comprehended it not Onely Christ can discover himselfe to the soule if wee meane to see him wee must plough with his heifer and then in his light we may see light Psal 36.9 For he gives us the light of the knowledge of the Glory of God in the face of Christ as it is 2 Cor. 4.6 14. The Sun exhales thick and muddy vapours which else would poyson the ayre and therefore it is said to be healing in the Text So Christ exhales and dries up the stinking sinkes of sin and mud of corruption that else would poyson and ruine his people he ariseth with healing in his wings 15. The Sun in his beames abides pure when the ayre is corrupted light admits not of corruption it s not infected though it look into styes draught-houses and all other filthinesse Christ is pure he is a Sun of righteousnesse though the Creatures he hath to doe with are infected Sin cannot infect Christ though he know it see it order it yet he is not defiled by it Christ can handle Pitch and escape pollution 16. The Suns heat is felt when his light is not seene his power and efficacy is not at all bound up when his face is hid x Non deserit ettamsi deserere videatur August Saints may have Grace when they want comfort from Christ Heare the y Cant. 3.2 Spouse I will seek him whom my soule loves when shee lost she still lov'd him and resolved to seek him Heare z Job 13.15 Job Though be slay me yet will I trust in him a Psal 23.4 opened David likewise harpes upon the same string Though I walke thorow the valley of the shadow of death I will
Funerall and inutterable howling of innumerable Spirits on the Sea-shore when the Marriner advised by a voyce pronounced these words Great PAN is dead The truth of which was avouched by Thamus Eph. 4.8 and others that heard it before Tiberias Caesar as Plutarch saith k Quid est captivavit captivitatem vicit mortem Mortem procuravit Diabolus et ipse Diabolus de morte Christi est captivatus Augustinus Christs death gave that blow to the head of the old Serpent which renders him a conquered enemy In this skirmish he smote all our enemies on the cheek bone bringing them to perpetuall shame and spoyling Principalities and Powers so that this was a joyfull rising to the world 3. Christ the Sun of righteousnesse may be literally said to rise to the world at his Glorious Resurrection from the dead 'T is said Mark 16.2 that the Maries came to the Sepulcher at the rising of the Sun Indeed two glorious Suns were risen that day for an Angel said unto them come see the place where the Lord lay Christ is not here but is risen This was much for Christs glory for hereby he declared himselfe to be the Sonne of God He seemed to be under a cloud in his Passion saith one l Sam. Torshell on the Text. pag. 82. but brake forth in his Resurrection and that by his m Nonpotestate precariâ sed virtute propriâ ut victor prodiit de Sepultur â. Bern. de Resurrect Christ Qui Agnus extuerat in passione factus est Leo in Resurrectione Idem Vide Ambrose in Joh. lib. 24. cap. 26. own power he suffered as a Lamb but rose as a Lyon saith Bernard And theâ— his Resurrection was for our good that wee might be assured of Remission and n Christus solus resurrexit sed non totus Bernard rise up with him to newnes of life Rom 25. He rose again for our justification not that any part of the Price of our Redemption was unpayed at his Passion but that our deliverance was not manifested till then God would never have let him out of the prison of the Grave but that all the debt was pay'd And if Christ were not risen then is your faith vaine and you are of all men most miserable saith Paul 4. Christ may be said literally to rise at his blessed Ascension Luke 24.51 Whilst he lift up his hands and blessed them he was parted from them and carried up into Heaven Having finisht his Fathers worke he is exalted in our o Dum naturam humanam syderibus Christus importavit crâ—dentibus cielum patere posse monstravit Aug. in Act. Nature to consecrate a way and prepare a plane for us p Bish usher in his Body of Divinity he hath taken with him the pawâ—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 hiâ— Ordinances 1 Joh. 2.8 The darknesse is past and the true light now shines viz. The Gospel But see Luk. 1.78 Zachary in his Song prophesied of Christ That he should give knowledge of salvation to his people through the tender mercy of our God whereby the Day-spring from on high hath visited us to give light to them that sit in darknesse and in the shadow of Death and guide their feete into the way of peace This place q Jun. Paral. lib. 1. par 50. Junius and r Dan. Heinsius exercit ad Luc. 1.78 lib. 3. cap. 1. Heinsius parallells with the Text Paul expresses it plainly 2 Cor. 4.4 The Devill blinds the eyes of them that beleeve not least the light of the Glorious Gospel of Christ who is the image of God should shine upon them See Psal 102.16 2. When his Church is defended and his people prosper in the world when beleevers shall inherit the Earth and Civill Powers come into godly hands Then doth Christ arise on a Nation then is the Sunne seene in the Mount Isa 66.5 They that hated you shall be cast out and the Lord shall appeare to your joy and they shall be ashamed The Sun will arise o're the Hills Christ will appeare to your joy c. Å¿ Verum hic agi de secundo Christi adveÌ„tu patet ex praetedentibus sequentibus quae omnia expectaÌ„t ad dieÌ„ judicii Nam sicut Sol obscura illuminat videnda et confpicua oculis ommum exhibct sic Chrisius pioruÌ„ virtutâ—m justitiam quae in hâc vitâ ab imptis obscurabatur in die judicii illustraoâ—t clarificabit toti orbi conspicuam gloriosam exhibebit Corn. a Lapide in Malac. 4.2 Pag. 355. 3. When the world is judged and Christ comes in all his Glory at the last day This Jerome and a Lapide think to be the meaning of the Text for as the rising of the Sun discovers the things that lay hid so Christ at the day of Judgement will open the secrets of all hearts he will come in flaming fire and so astonish and dazle the eyes of his enemies 2 Sam. 12 12. So here you see how Christ doth arise unto the world literally and mystically I see not but Malachy might respect all this and prophesie of Christs whose administration from his Nativity till his rendring up of the Kingdome to his Father * When Christ riseth in a soule Secondly When Christ the Sun of righteousnesse may be said to arise in a soule I answer When he comes in an inlightning renewing and quickning manner to the soule 1. Christ may be said to arise upon a soule when he comes to inlighten and informe it when light breaks into the mind 2 Pet. 1.19 Wee doe well in taking heed to the Word till the Day-starre that is Christ Rev. 22.16 arise in our hearts Till then though t Non omnes quâ—◠〈◊〉 scriptuâ—â—â— admirandâ—â—nt â—â—usiâ—â— rant nisi qui coelesti splendore gratià â—otiuntur Basil incircled with Gospel discoveries our u Rom. 1.21 foolish hearts will be darkned but when Christ whom the Prophet calls the Sunne and Peter the Starre that ushers in the Sunne when he I say shall arise with in us in our hearts to give us sanctified and experimentall insight into the things of Heaven then indeed wee shall be taught to purpose and know w 1 Pet. 2.9 all things 2. Christ ariseth in a soule when he comes to renew and transforme it when he suddenly works a change within and all things become new new Principles new Projects new resolutions How
came Saul to fall a Jew and rise a Christian See Acts 26.16 Christ appeared to him for that purpose See what came on 't x 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 appeaâ—â—â— and reveal'd himselfe to mee 3. Christ the Sun of righteousnesse ariseth in a soule when hee comes to quicken and revive it when the soule hath spirituall enjoyments of God and spirituall actings to God which is the very life of poor Christians when there is grounded assurance of his love and all joy and peace in beleeving when the soule is willing to be ordered by Christ and bound up in the will of God and can tell how to live upon God now indeed Christ is risen with healing under his wings to such a sinner why else doth David say touching Gods favour O lift up the light of thy countenance and return O Lord and cause thy face to shine upon me c. 3. Wherein Christs revealing himselfe like the rising of the Suâ—â—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 â—nred first saw men as trees afteâ—wâ—rds more distinctly At first the sâ—uâ—e sees darkly and obscurely afterwards y Nunc quum lux nobis veritatis insulget cum sese regni coelestis su avitas meÌ„tibus apâ—rit â—am quideÌ„ dies est sed perfeâ—tus erit â—ies quando â—am quicquam dâ—nocte peccati in meÌ„te nostra â—n nâ—rit Câ—eâ— Râ—gisâ— epâ—â—â—â— 7. Ind. 1â— ep 126 Vide idem in Exek Homil. 5. l. 1. more clearly 7. Ind. 11. ep 126. for every beleever increaseth in knowledge and grace and goes forward to perfection Vide idem in Ezek. Homâ—â— 5. l. 1. as Prov. 4.18 The path of the just is as the Sunne that shines more and more unto the perfect day 'T is the same in the world this Sunne riseth by degrees and the Gospell hath small beginnings in many places Dan. 2.34 That little stone shall break in peeces the greatest Monarchies of the earth and grow up into a huge Mountaine that shall fill the world for all the kingdomes of the earth shall become the kingdomes of our Lord and his Christ z Rome was not built in a day neither will it bee pul'd down in a day And then shall that Promise be fulfilled Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun as the light of seven dayes 2. The rising of the Sunne dispels all a Judg. 5.31 Fogges Mistâ— and Dewes Hos 6.4 So 't is with Christ the rising of this Sunne scattered Jewish ceremonies which were but as dark Types and shadows of things to come b Figurae suerunt quae portenderent ea quae post essent vere exhibenda a Christo Bullinger in locum Col. 2.17 These all flew away at the rising of this Sunne and still his and the Gospels rising scatter the thick mists of superstition and ignorance in which kingdomes are inveloped So Rev. 2.16 especially 1 Thess 2.8 Hee shall destroy Antichrist with the brightnesse of his comming which is not spoken saith Doctor Sclater of his last corporall comming but of the c Dr. William Sclater in expos on the Epistles to the Thess pag. 143. 144. spirituall manifestations of his presence in the Church at the appearance whereof the very throne of Antichrist shall totter and Popery vanish as the dew before the rising Sunne Christ doth the like in soules for when he ariseth and shoots his bright beames into our hearts all the damp foggâ— of unbeliefe are chased and dispelled and he gives us the cleare d 2 Cor. 4.6 light of the knowledge of the glory of GOD in the face of Christ 3. The rising of the Sunne is the rising of many millions besides the Sunne whom it awakens and raises and sends out to work Psal 104.22.23 The Sunne arises and the Lions goe into their Dennes but man riseth and goeth forth to his worke and to his labour unto the evening 'T is so when Christ ariseth and manifests himselfe sinners will then arise from the Down bed of Security and work out their own salvation whilst the day lasts See Isai 40.1 Arise and shine for thy light is come and the glory of the Lord is risen upon thee e Non significat Paulus tune demuÌ„ affulgere nobis Christi lumeÌ„ ubisurrexerimus ex morte sed demonstrat nos resurgere a morte quum nos Christus illuminat Calv. in Eph. 5. â—4 So Ephes 5.14 Awake thou that sleepest and arise from the dead for Christ shall give thee light q. d. The Sunne of righteousnesse is risen therefore do you also arise The light and love of Christ Oh how it shames men out of sinne and security 4. The rising of the Sunne is not alwayes visible Christ may be risen in point of grace and thou know it not nor see him in point of comfort 5. The visible rising of the Sunne is attended with the f Omnes pene aves mane caÌ„tillant cantuque suo solem orieÌ„tem salutant Muâ—cul chirping and singing of birds yea it is welcome to g Oriens sol est instar sponsi de Thalamo suo prodeuntis Corn. a Lapide in Mal. all but Theeves and Whoremongers who saith Solomon delight in the duskish twilight The rising of the Sunne of righteousnesse is welcome to the Saints they sing and leap for joy 2 Sam. 23.4 He viz. Christ shall bee as the light of the morning when the Sun ariseth an old prophesie of Christ q.d. Oh hee shall be very welcome and refreshing to us but wicked men love darknesse rather then light because their deeds are evill 6. The Sunne ariseth in the h Num. 34.15 East and i TempluÌ„ versus orientem non ut solem orientem adorarent sed solis dominum Procopius in libros Regum lib. 3. c. 6. many conclude Christ