neather springs both which fal into one river and make glad the City of God both these fields yield a plentiful harvest of comfort to the godly Quest. But here the godly soul is oft troubled and saith when shall this promise bee fulfilled this vision is for many dayes to come When will this Sun arise Answ. Though the Sun keep a certaine houre of his arising knowne to all yet of this day and hour knoweth no man when this Sun of righteousnesse will arise The operation and course of nature is much alike The dispensations of grace and peace are various more different then any other actings of God therefore nothing can be set downe certainly as a constant rule There are four notable dayes of the coming of Christ two in this life two after all alike unknowne 1. When Christ will come with his fanne in his hand refiners fire and fullers soap at conversion to purifie an elect unconverted 2. When with healing under his wings to cheer and satisfie the Elect converted yet unsatisfied soule 3. The third great and notable day of the Lord is at death when he comes as a Bridegroome his reward with him to make perfect the elect converted comforted soule yet never perfected And the fourth is the greatest of all when he cometh in the clouds to render to all according to their deeds None of these four dayes of the Lord are like the Lords day which is knowne and kept by all alike and we know that after every six dayes another will certainly follow but as the thiefe by night or the lightning not the sun by day come suddenly unexpected or as the dayes of Noah and of Lot were so shall all these comings of the Son of man be 1. Those dayes came but once 2. Came of a sudden 3. Came to put a mighty difference between them and others yet had we not need bee as the world was then Eating drinking sinning singing c. but as Noah and Lot fearing waiting praying preparing Samuel had the Sunne breaking out in the morning he was called young and it shined all day to his old gray â—ayres Abraham had no sun nor â—ight of heaven â—â—il he was seventy five years old and had a sad houre of darknesse before the covenant made The Lord had said hee would be a shield to him before he shewed himselfe to be his Sun Job had a glorious morning Sun in his younger age It was sadly overclouded at Noon but brake out again ere night Solomon the like or more glorious morning and noone waded toward evening and set in a cloud Moses had frequent familiarity with God as a friend forty dayes entertained by him as his Ghest and one day above all the rest had into the banquetting house as his onely favourite hee saw the similitude of the Lord heard his Name proclaimed beheld his glory and had this superadded I know thee by thy name and thou hast found favour in my sight Jacob was twenty whole years kept in suspence about his sonne Joseph ere he knew what was become of him and full twenty years it was betweene his first vision at Bethel and that at Penuel where he saw God face to face Thomas was but eight dayes under that uncomfortable fit of incredulity then full satisfaction Manoahs wife had two heavenly apparitions not long between the one and the other no more all her life Solomon had his two also The Son of God bad only one transfiguration and twice that testimony Thou art my Beloved Son the rest of his life was all Humiliation Heman and Ethan haply never saw the sun of righteousnesse shine out all their dayes never got higher then faith of Adherence yet dyed in faith not having received the promises But first usually the Promise is made good when the Christian is conscientiously attending on Gospel ordinances to meet God in his way when we wait to receive God wayteth to bestow grace 1. The Lords day is usually the day of the Lord the desired day of the Son of man on that day John being in the spirit had that communion with Christ and the Revelation of so great mysteries The Sabbath sanctified is also blissed The house of prayer is the place where God will make his people joyfull and where God records his name in any place hee will there meet and blesse his people Upon every dwelling place of mount Syon and upon her assemblies the Lord hath promised to creaete a cloud and smoak by day and a pillar of fire by night for upon all the glory shall bee a defence Where was Christ to bee found but in the Temple And when did he appear to his Disciples but on the Lords day one day after another It is observed if there be any wind at all stirring it is about the Church and if any breath of the spirit it is within the Church Sometimes Christ sets this fruit on the Preachers lips and there you must gather it Sometimes and as usually in and after prayer Cornelius had his and Peter his vision when both at prayer Christ had both those famous testimonies by audible voyce on the day of the holy Ghosts Transfiguration into a dove and his owne Transfiguration after when at prayer When did Jacob see the face of God but when he wept and made supplication Often at the Sacrament when wee set to our seals and avouch God for our God he sets to his seal and doth avouch us for his people Christ at Baptism received that first testimony from the Fathers mouth and the spirits descending upon him And how many doe we read of that have together with the water Baptisme received that also of the holy Ghost So for that other Sacrament how many can say in experience the Lord hath been known to them in breaking of bread when not till then discovered Abraham had the covenant first made and sealed at that first and notable Sacrament or Sacramental sacrifice so solemnely celebrated When Hezekiah and his people prepared themselves to a religious celebrating the Passeover their prayer came up to heaven God heard and healed his people Wait then upon God in the way of his owne ordinances And if thou know not yet where Christ is to be found goe thy way forth by the foot steps of the flock and feed thy kids besides the shepherds tents 2. Sometimes God revealeth himselfe in an extraordinary manner when we have been seeking him in a more extraordinary manner when Jacob was more importunate then ever had wrestled and wept all night he saw Gods face in the morning 3. Often before some singular tryall to be undergone and some hard service to bee performed Jacob had that laetificall vision at Bethel when he was to enter on Labans hard service Joseph had his divine dreame before hee was sold that he might have somewhat to live upon in
THE RISING SUN OR THE SUN of RIGHTEOUSNESSE Shining upon the SONS of UNRIGHTEOUSNESSE A Theological Sun-Dyal Wherein Is to be seen the Rising Motion Influence and manifold Operations of Christ upon the Soul under that clear glorious resemblance of the Sun As also The Description of the true Believer in whom are to be found but the least measures and sparks of Grace which are here discovered and cherished As also the highest degrees and full growth in Grace are here delineated and furthered By JOHN SHEFFEILD Preacher of the Gospel at Swithins London Jerem 33. 15 16. In those days wil I cause the branch of Righteousness to grow unto David and he shall execute Judgment and Righteousness in the Land in his dayes Judah shall bee saved and Jerusalem shal dwel safely and this is the name wherewith she shal be called The Lord our Righteousness Isai. 60. 19. The Sun shal be no more thy light by day neither for brightness shal the Moon give light unto thee but the Lord shal be to thee an everlasting light and thy God thy glory London Printed by Th. Maxey for SA GELLIBRAND at the Golden Ball in Pauls Church-yard 1654. Superiori sed Propiori Soli Soli Justitiae Soli Mundi conditori Eccleclesiae Redemptori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 COeli enarrant Domine Iesu Coeli Coelorum enarrant Gloriam tuam omnisque eorum exercitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa celeberrima Corona et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tot veluti Aquilae Solem spectanâ—es tot Parelii Solem circumstantes tot denique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vultu solem versus â—ixo â—empluÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à tergo relinâ—uentes LunaÌ„ Solemque ipsuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub peâ—ibus conculcantes te Solem Iustitiae indesiâ—enter â—anunt spectant circumstant adorant Inter hâ—s â—im quasi in Sancto Sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non antea inspiciendam jam reseraâ—am spectandam posuisti Visibiles insuper Inferiores hi Coeli â—lendidumque illud expansum opera manuum â—arum indicant Praecipue verò inter ignes ille minores Sol Coelorum decus terrarum gloria Pecorumque hominumque Lux Vita Deliciae imo Luminis Numinisque tui speciosissima Umbella Hunc enim tibi pro vehiculo deligisti quoniam in ipso posuisti Tabernaculum tuum Sanctissima vero tam Prophetarum quam Apostolorum cohors eorumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripta te solum spirant te Solem praedicant sicut stella olim illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visa Orientis Filios Gentium Primitias animi dubios via nescios ad tua rect â anteambulans deduxit Limina ibique quasi ad Solis Domicilium verum Bethshemesh Viatoribus perductis ut Arcae foederis à Philistaeis Plaustro Impositâ— divinitus antea evenerat constitit ita hâ— turbam credentium te quaerentem quasâ— manu prehensa perducunt In hisce enim posuisti lucernam tuam pedes viatorum in via pacis dirigentem Quinetiam celeberrimus ille omnium Theologorum chorus Pastorum Grex tot in mundo Lumina in dextra tua stellae lumen suum à tuo solius Lumine acceptum referentes tâ— solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspiciunt Hisce etiam Arcam foederis Gestandam manibus aliis non contrectandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredidisti Innumera denique per orbis totius fines credentium sparsa multitudo tam Naturae quaâ— Scripturae lumine adducti Prophetarum Apostolorumque defunctorum nec non pastorum praesentium testimonio inducti tantâque insuper Testium nube conducti te solum insequuntur quemadmodum sequacior ille populus praecedentem olim ignis columnam incessus accessus discessus recessus gressusque tuos omnes observant tecum aut moventes aut manentes Te solum exoptant te anhelant in te etiamsi nondum conspectum fama notum fide certâ nituntur credentes diligunt dilectum cordibus excipiunt excipientes vero gaudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suos quisque Thesauros aperientes pro sua cujusque facultate munera ferentes adorant tuam tantummodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ipsorum beatitudinem omnibus numeris consummandam praestolantur Inter hos etiam ignis nubisque columnam praesentiae tuae symbolum constituisti In horum ego consortio unus minimus inter peccatores eheu primus inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Verè Sanctos nisi Gratia illa gratis data gratumque faciens satis superque abundasset prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiâ tamen tuâ sum id quod sum meque tibi tuaeque gratiae quae prius electum dein dilectum facit totum debere agnosco Inter amicos tamen sponsi siquos habet habet enim fidissimos atat paucissimos unum me asserere ausim etiamsi inter pronubos filiosve Thalami haud sim dignus numerari De te Pulcherrime hominum de te quem unicè diligit anima mea narratura est meditatio scriptio nostra Te solum scire qui te misit Patrem haec est vita illa aeterna Te autem notum facere te inquam crucifixum hic vitae praesentis scopus hoc Ministerii opus Scire meum nihil est nisi te cognoscere Christe Te mihi scire paruÌ„ nisi quem scio te sciat alter Oh Utinam alias mihi concederetur lingua eruditorum lingua instar Calami scribae peritioris ubi gregem tuum instruxero at jam calamus in linguam converteretur linguam scribae cujusdam paratioris ad Regnum Coelorum qui ex suo omne genus Doctrinae Coelestis refertissimo promptuario â—am recentiora quam vetustiora profert Quod potui feci non quod debui non quod par est unguentum quod habui pretiosissimum in caput multo preciosius impendi Sit nomen tuum sicut unguentum diffusum ubicunque terrarum sese Sâ—l longe lateque visendum exhibuerit Nomen ibi regnumque tuum tollantur in astra Ad me quod attinet cum Propheta cogor exclamare Hei mihi homuncioni labiis polluto qui nec sapientiam didici nec scientiam Sanctorum degustavi Valde mihi vereor ne ex turbine mihi respondeas Quis est iste qui obtenebrat consilium sermonibus inscit is in me just â excandescas iracundiâ quòd non de te rectè uti aequum est locutus sum Ex fulgore dedi fumum ex fumo dato lucem Quis adeo coecus gemens tremensque loquor ut servus tuus surdus ut nuntius iste tuus Te tamen memini Thesaurum tuum testaceis istiusmodi Vasculis imposuisse quâ— supereminentia omnis potentiae omnisque efficaciâ— ex Deo prorsus ex nobis nequaquam provenisse dignoscatur Adest itaque mihi gloriatio si
any object opposite change or chance whatsoever that may fall out The Sun beholds all objects all the works of Nature many of which have a natural ill savour all the Acts of men many which have a woâ—se moral noisomeness but the Sun is not at all tainted nor his beams defiled by the sight Christ Jesus is privy not accessory to all the Oppressions Treasons Murders Whoredomes c. acted under the Sun an observer of all the damnable Heresies and pernicious Doctrines that are broached but his Perfections are not in the least impaired because he receives no taint he is no approver of them 1. This shewes us that God receives nothing from the Creature He did not out of any necessity or indigence create the world we want a house therefore build a horse therefore buy a servant therefore hire but God did not create heaven because he needed a house or the Angels and men because he wanted Servants He had the same perfect blessedness in himself before there was a world or Creature The Sun receives not his light from our eye but our eyes from his light 2. If he be perfect then cannot wicked ones when they do their worst hurt or prejudice him Whoredomes Heresies reach not him Look unto the Heavens and see and behold the clouds which are higher then thou If thou sinnest what dost thou against him or of thy Transgressions be multiplied what dost thou unto him Thy wickednesse may hurt a man as thou art and thy Righteousnesse may profit the son of man 3. Lesse doth hee need our Duties If thou bee Righteous what is that to him or what receiveth he at thy hands Set not up thy rush candle to the Sun it needs it not it beares it not but puts it out All the Starres in Heaven and Lights on earth are abashed and appear not in the Suns presence Even that which was made so glorious that is the face of Moses had no glory said the Apostle in this respect by reason of the glory of Christ that excelleth But he that put on a Vayle when hee came from God to speak to Israel that hee might hide his Glory needed to put on another Vaile when he went in unto God to hide his Imperfections CHAP. VIII Unchangeableness the last Incommunicable Attribute VVE are come to the last Incommunicable Attribute Unchangeableness All things below are subject to mutations Kingdomes are changed and Republicks changed Men Manners Cities Families Congregations changed Apparel Fashions Opinions daily changed and which is saddest of all there are changes in Religion yea the Moon is daily changed but the Sun never his Essence the same Light as clear Heat as cheering Influence as operative Motion as swift as ever Hence the Sun is often in Scripture brought in as a demonstration of the unchangeablenesse of Gods Decrees Love and Promises towards his people Thus saith the Lord which giveth the Sun for a light by day and the Ordinances of the Moon and Stars by night If those Ordinances depart from me saith the Lord then may the seed of Israel cease c. Again If you can break my Covenant of the day and of the night that there should not be day and night in their season Then may my Covenant be broken with David my servant c I suppose it but a dream of the Astronomers that the Sun is come down lower and moveth neerer the earth by one fourth part then it did in ancient times But be it so Christ is the Sun unchanged in his effence grace glory merits all-sufficiency unchanging in his purposes promises gifts callings love compassion to his people He is Alpha and Omega the same yesterday to day and for ever the Lamb slain from the beginning of the world And if he be at all changed it is in his Approximation and neerer approach to the earth in his incarnation and the other passages of his Humiliation App. 1. Then is Christ able to save to the utmost all that come unto the father through him he hath the same penny for the last as for the first His hand not shortned nor mercy abated It is remembred of Moses as that which was not ordinary that after an hundred and twenty years his eye was not dim nor his natural strength abated And that more strange that all the Israelites garments waxed not old in forty years space But how admirable is it that the eye of the Sun is not made dim nor strength abated nor do his garments wax old after six thousand years He is as a mighty Gyant as fresh after so great labours and after so many ages revolution as ever and as faire as the young Bridegroome as the Psalmist hath it the emblem of this our Sun and his unchangeablenesse He is Lux Perennis hâ— is fons perennis the Sun whose light thâ— spring whose water is perpetual generations passe the Sun remains new Travellerâ— come to the old fountains where their fathers drank there they are and as fresh they runne there Abraham drank anâ— there do we He believed and it was counted to him for righteousnesse we believe anâ— it is our righteousnesse â—here David dranâ— in his time he believed and therefore spake wâ— also believe and therefore speake there dranâ— Paul long after and was revived he believed and obtained mercy and was set forth for an example to all after beleivers It is the most glorious Anthem that ever the Church militant sung His mercies endure for ever therefore appointed to be sung in their most Solemn feasts Besides you have it twenty six times in one Psalme the burden of every verse a meditation that can never be oft enough repeated remembred studied and believed 2. Is Christ so unchangeable then if he hath appeared to thee once chosen called loved thee his love is an everlasting love free at first and without cause firm to the last and without change His gifts and callings are ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The Sun is the faithful witnesse in heaven if it did shine into thine house yesterday it wil to morrow and for ever as long as the house stands The Scripture usually comforteth godly ones upon this consideration God is faithful by whâ—m ye are called into the fellowship of his Son Iesus Christ. Therefore he shal confirm you unto the end that ye may be blamelesse in the day of our Lord Iâ—sus Christ. Again faithful is he who calleth you who also wil do it Hence the godly soul comes to safe Anchor after all storms My salvation is not in my hands it is in Gods my unfaithfulnesse hazards it his faithfulnesse secures it my unbelief shakes it his faith settles it my mutable wil and condition endangers all his immutable decrees and love secures all my foundation is subverted my seals cancelled the foundation of God yet abideth sure and hath his seal Our happinesse
or trenches of corruption in our hearts into so much bloud that we may drink no more of them but with amazement look upon former and with fear and horror fly from future sins 11. Lastly to name no more The Sun shining out in his strength disperseth clouds and mists but though it causeth not one yet it discovers a world of mâ—tes which are never taken away for they hinder not at all the brightness of the Sun So when Christ shineth out most gloriously to the soul it now sees what it could never have seen or imagined before I have heard of thee by the hearing â—f the ear but now mine eye hath seen thee wherefore I abhor my self and repent in dust and ashes Job 41. 5 6. He now saw a world of motes But as it is the imperfection of our condition here not to be free from such continual Motes The Lord knoweth the thoughts of men that they are vaine Psal 94. 11. Yea every man in his best estate is altogether vanity So it is our comfort and happinesse that these no ways lessen the brightness of Christ his Love and Grace for then no flesh could be saved But as these sins do abound .i. appear so doth his Grace abound .i. appear much more CHAP. XVIII The unlikenesse and disagreement between the Sun and Christ. TO make an end of this first point There is in many things an vnlikenesse between these two great Lights between whom hitherto we have noted so many agreements 1. This is a creature therefore â—inite in his essence operation motion influence But Christ every way infinite being the creating not created Sun 2. This lower sun shall suffer many changes his light shall be turned into darknesse the Moon into blood and they shall both cease There shall be no more Sun but this Sun remaineth for ever Thy Throne O God is for ever and ever When the Sun ceaseth to be the light of the world the Lamb shall bee the light of the Church 3. This shines on the good and bad alike but Christ riseth shineth warmeth healeth saveth only those that feare his name 4. The Sun really absents it selfe for a time but Christ from the Godly soul never but in our apprehension 5. This gives only light to the body Christ to the soul. 6. This gives only light to us we must find â—ight our selves Christ gives both eyes to see the light and the light to bee seene The Eye Eye salve and Light all are from him in his light we see light In any good we do we are but Instruments or subordinate Agents hee the prime Efficient and chief Agent without whom nothing We are but the hearth the fire is his we the Lamp the Oyle is his we the mouth the tongue is his wâ—e the pen the writing his What can the hearth the Lamp the mouth the pen do without the fire the oyle the tongue or hand 7. The Sun moveth naturally and necessarily keepes a constant course goeth and cometh again only to those Climes where he ever formerly did Christ moveth voluntarily and arbitrarily goes to some at last that never were a people and when the Gospel is slighted departeth for ever never to return againe to such as from thenceforth become Lo-Ammi and Lo-Ruhamah 8. The Sun makes those more black that are nearer to his Beames But Christ them of all others most fair and beautiful that are under his Beames 9. The Sun fills the Moon with his light onely in the time of their opposition But Christ the soul with his light only in conjunction 10. The Suns presence is oft-times the Mother of corruption his heat the Efficient cause of Putrefaction as in Summer our meat and drink keep worse But this Suns presence is the only preservative against putrefaction and the only enemy to corruption in the spirit CHAP. XIX Containing the second maine Proposition That Iesus Christ is the Sun of Righteousnesse HAving at large shewed That Jesus Christ is in many respects to his Church what the Sun is to the world We come now to our second Proposition to shew how in a more special manner and by way of Excellency he is the Sun of Righteousnesse The former sets out his Glory this his Grace the former his Person this his Office A singular Elogy this no where in all the Scripture again do we meet with the same expression though divers like it and to the same effect He is called Jesus Christ the Righteous Our Righteousnesse The branch of Righteousness Melchi-zedek the King of Righteousnesse and Jehovah-tzidkennu the Lord our Righteousnesse And to shew that this is Christ his principal Title or proper cognomen or sirname as in our common Mariages the wife doth Exuere Parentis and induere mariti cognomen changes her owne or fathers name into that of her husband the Church is called also Jehovah-tzidkennu Compare Jer. 23. 5 6. Behold the dayes come saith the Lord that I will raise unto David a righteous branch c. And this is the name whereby He shall be called The Lord our Righteousnesse with Jer. 33. 15 16. In those dayes will I cause the branch of Righteousness to grow up unto David In those dayes shall Iudah be saved and Ierusalem shall dwell fafely and this is the name whereby She shall be called The Lord our Righteousnesse They have both one name and this the highest name to both especially to the Church This is the new name spoken of Rev. 2. 17. And that other name God promiseth to call his people by The Lord shall call his people by another name Three things shall here be spoken to 1. How Christ is called the Righteous or Righteousness 2. What Righteousness it is we have by and from Christ 3. Why he is called the Sun of Righteousnesse 1 Christ Jesus may be said to be the Righteous or Righteousnesse in a double respect 1. Of his Person 1 John 2. 2. Jesus Christ the Righteous Who in respect of his Divine Nature is as Righteous as the Father and the Holy Ghost This is not that which is so much to us as our Righteousness extendeth not to God so this personal Righteousness of God extendeth not to us in this sense And in his Humane Nature he is Righteous also who never had spot in his soul guile in his lips sin in all his life but one who perfectly fulfilled all Righteousness 2. Of his Office his Mediatory Office This is the meaning of that before mentioned Scripture This is the name wherewith he shall be called The Lord our Righteousness that is to say this is his Office and Businesse 2. For the second There is a twofold Righteousnesse we have by Christ. 1. A common general original as I may call it or imputed Righteousnesse a Righteousness without us to which we contribute nothing we only accept We put on this Righteousness and it clothes us as a garment made ready to our hands 2 A
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
Glory thou being made more 〈◊〉 by Christ that hee may bee 〈◊〉 with thine rather his owne imaâ—◠〈◊〉 and he being more glorious in thâ— sight thou maist in due time be satisfied with his Image Reader This is thy great work to know and study Christ and thy self All is losse and dung to him and all knowledge is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forâ— of knowledge or false knowledg to this To deal plainly with thee here is no new light which this curious Age gazeth after no new earth discovered in the Moon but a new heaven if thou wilt in the Sun or another Sun rather besides that ordinary one yet not a Parelius but an Hyperelius a Light exceeding that of the Sun and yet a Light as old as the Scripture or the Sun either his ancienter Light yea a Light elder then both as old as the Father of Lights the ancient of dayes His going forth is from the dayes of Eternity saith the Prophet and he is the same yesterday to day and for ever saith the Apostle Who as he is the true Light God of God Light of Light so hath he derived of his own Light into these great Luminaries the Sun Scripture the one being his Chariot the other his Lanthorn from both which our Discourse is lighted and though there can be nothing added to the light of these two yet if I have brought any Oyl to keep the light of the Sanctuary stil burning as Israel was of old commanded as I account it the only work of a Minister so I desire thou maist not shut thy eyes upon it But if thou art of that Athenian spirit that thou hast no leasure to hear of Iesus and Resurrection or other matters of Religion but only to enquire and discourse of What is the News or worse if thou shouldest be of that profane spirit as Duke d'Alva who being told of a great Eclipse of the Sun and called to see it Atheistically answered He had so much to look after on earth that hee had no leasure to look up to heaven Then I shall dismisse thee with the words of the Preacher Walk on in the wayes of thy heart and in the â—ight of thine eyes but know thou that for all these things God will bring thee into Judgment Thine if he cannot further yet to desire thy Salvation JOHN SHEFFEILD Reader I thought good to let thee know this reverend Author hath published another excellent Treatise of Conscience worthy thy perusal and most useful in these times wherein so many make shipwrack both of Faith and a good Conscience Thine SA GELLIBRAND MAL. 4. 2. But unto you that fear my name shall the Sun of righteousnesse arise with healing in his wings and ye shall go forth and grow up as Calves of the Stall THis last Angelical Prophet is purely Evangelicall in his short Prophetick Gospel describing 1. The Gospel Church in her worship 2. The head thereof the Messias and 3. His eminent forerunner John the Baptist. 1. The Gospel Church and her spirituall and holy worship is described cap. 1. 11. From the rising of the Sun unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my Name and a pure offering and my Name shall be great among the heathen saith the Lord of hosts 2. John Baptist Christ his forerunner is described 1. Under his two Names and Titles 2. Under his twofold office in relation to those Titles 1. He is called a Messenger Ecce mittam Angelum meum and his office or errand in that respect was to make way for Christ as his Herald or Harbinger 2. He is in a figure called Elias and so in the Gospel he is call'd and his office was in that respect to make ready a People for the Lord by Turning father and child as Elias had brought back a halting people from Baal to God 3. Here is a description of Christ 1. In his Person 2. His coming 1. His Person under sundry denominations 1. The Lord whom ye seek shall come suddenly to his Temple Adon one of the Titles of God shewing his equality with the father cap. 3. 1. 2. The Angel or messenger of the covenant he the Mediator herein distinct from and inferior to the Father The Father sending The Son sent 3. The Angel in whom ye delight Christ is 1. The delight of the father Isa. 42. 1. 2. The delight and desire of the godly Hag. 2. 7. 4. A Refiner and Purifier of his Church with his fire soap and fanne in his hand ver 3. Matth. 3. 11. 5. Here stiled the Sun of Righteousnesse cap. 4. 2. 2. His coming described and that 1. In a more Terrible manner 2. In a more comfortable manner 1. More Terribly and that 1. To wicked men set out in 4. Expressions 1. His Coming wil to them be a scorching coming and a scouring coming as fire to scorch as soap to scour as refiners fire and fullers soap cap. 3. 2. 2. As a Judge ver 5. I wil come neere to you in Iudgment He will bring their judgment home to them lay it close he will not be slack to repay them to their face Deut. 7. 10. He wil not go behind the door as we say to tell them their own for Conviction and Condemnation 3. To convince them he wil be both Judg and Evidence an eye witnesse a swift witnesse h. e. 1. Ready to depose and make proof of what he chargeth them withall or 2. Importunately instant and pressing for Judgment How sad wil it be with wicked men when Christ shall turn Informer and accuser against them the Churches Advocate becomes solicitor against them Intercessor turne Plaintiffe as Elias interceeding against Israel I will come neer to you in judgment and wil be a swift witnesse against the sorâ—erers and against the adulterers and against false swearers and against those that oppresse the hireling in his wages the widow and the fatherlesse and that turn aside the stranger from his right and fear not me saith the Lord of hosts ver 5. 4. To see execution done cap. 4. 1. His day of execution shall be as a flaming â—urnace or a fiery oven which shall burn the wicked as stubble In all which respects it may well be said who may abide the day of his coming and who may stand when he appeareth cap. 3. 1. 2. To his own people his first coming is a hot smart coming he shall be as fire and soap in his Temple even to the Sons of Levi he shall try then refine and scour and purge them as the fullers cloth after much washing and beating or the Gold after much burning 2. The benefit redounding to them 1. They shall officiate and minister better they shall offer an offering to the Lord in Righteousnesse ver 3. 2. They shal be better accepted of God ver
4. 2. In a more comfortable manner To be a Sun of Righteousnesse where we have a description 1. of Christ. 2. Of his people 1. Of Christ what he is at least and to all his Church best and to his chosen ones 1. At least and to all his Church he is a Sun 2. At best to his chosen where three things Promised 1. He wil be to them as a Rising Sun after their long sitting in obscurity waiting for a joyful morning and never be to them a departing declining or setting Sun when once risen but as the morning light shining more and more to perfect day Prov 4. 18. 2. Above the ordinary Sun he will be a Sun of Righteousnesse imparting not light but life John 1. 4. In him was life and the life was the light of men The Sun in heaven gives only light the Sun of Righteousnesse gives life 3. He wil be a healing Sun to such as are sick infirme and sad amplifyed by the place and part where this healing virtue resides not in his Vesture Touch Lips Spitle all which were healing but in his wings For a double Reason 1. To denote his swiftness he hath wings â—e that came to be a swift witnesse against the wicked cap. 3. 5. is as swift a Savior he comes suddenly and unexpectedly into his Temple cap. 3. 1. 2. Under his wings to denote the warmer closer embraces which his servants shal be cheared and healed withall as tender chickins under the Hen. And this answereth to that cap. 3. 5. As he there came neere in Judgment to wicked ones so he comes neer in mercy with healing mercy to his chosen ones 2. His people described and that 1. What they are at least and worst before this Sun rising and healing them h. e. before any extraordinary and sensible manifestation of Christ to them They are such as fear his Name that is all they can say for themselves 2. What they are at best when the Sun hath risen and healed them they shall goe forth with life strength and cheerfulnesse as the fatted calves of the stall Calves are noted to be lively lightsome skipping creatures Psal. 29. 6. Christ is compared to a fatted Calfe Luke 15. The Calves sacrificed were 1. Types of Christ and his blood 2. Of our selves and our sacrifice of praises The words thus far opened we come now to the Doctrines therein contained whereof the first is this viz. CHAP. I. 1. Christ is to his Church what the Sun is to the world Christ is set forth under many resemblances of a Rock a Spring the Brasen Serpent a Lamb Morning Star Bread Water Light Garments Gold Pearl of a King Prophet Priest Husband Head Root c. because no one good thing can set out Christ fully for all can set him out but partially and because what ever good is in any or all of these that is Christ and more and better and that when we behold and use any of these we might be put in mind of Christ. This is as High and fit and full a resemblance of him as any one thing can be if I could as fitly and fully pursue it Psal. 84. 10. The Lord God is a Sun and shield to his people But especially Christ is so often called John 1. 12. Ego sum Lux mundi what is that But I am the Sun I am the light of the world John 1. 4. In him was life which life was the light of men and ver 9. This is the true light c. John Baptist was a light Iohn 5. 35. burning and shining but not The Light A Star of the first magnitude but not the true light but Christ only the true Light as the true Vine Iohn 15. 1. That is 1. The great Luminare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Universall light giving light to all that come into the world 3. The Original uncreated light that had his light from himselfe all others from him In him was light Rev. 1. 16. and 10. 1. Christ is described having his countenance shining as the Sun in his strength And Rev. 12. 1. The Church in relation to him and conjunction with him cloathed with the Sun that is his Righteousnesse Cant. 6. 10. faire as the Moon cleare as the Sun that is full of Christ. The Moon is faire not clear from spots when at ful the Sun is alwaies ful alwaies clear The Church hath not only her own imperfect spotted Righteousnesse inherent to make her fair but Christs perfect Sunlike imputed to make her clear without spot or wrinkle or any such thing In which regard the Church is called upon and encouraged to clear up Isa. 60. 1. Arise shine for thy light is come and the glory of the Lord is risen upon thee The Church is the only Halo or Corona on which this Sun makes his Impression And the Church Militant and the Triumphant are the two right Parelii on either side of this Sun near to him and full of his Lustre and Glory This is a deep and rich Mine I am digging into I dare not promise to bring up all the treasures hid in it I shall shew you what I can get up and your selves may go and get much more No Artist can draw all the Suns light into one roome were his house all Chrystall no labour can get all the water of the Sea into one vessel Some abler Pen or larger heart may as a larger window let in more of this light I shall but draw the Curtain and set open my narrow Casement to let in what I have received There is in many things a likeness unlikeness between Christ and the Sun CHAP. 2. The Likenesse between Christ and the Sun THeir Likeness is seen in many Particulars and because so many I shall not defer the Application of all til I have spoke of each as usually we doe but as we go along apply each particular to free your memories from the greater burden and my self from needlesse repetitions Alike they are 1. In their Essence 2. Attributes 3. Properties 4. Effects 5. Accidents 1. In their Essence much alike who knows the essence and nature of the Sun what is that light unaccessible which it inhabits what is the matter of it and what and whence that heat The weary Philosopher astonished with long admiration and tyred with deep contemplation of this lower and lesser Suns light and glory gave over seriously wishing himself out of this body that he might behold the Body of the Sun and know his Essence Enquire not after the name essence and generation of Christ His Name is Wonderful Secret He dwels in light unaccessible wel may we at death come to a clear view of these two Suns and they are worth a death to come to a ful view of them especially the Sun of righteousnesse which we shal then see as he is 1 Joh 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face the sight of perfect vision here we are
together when danger is great but the doubts greater Help is little and their hopes lesse Against this the Godly are often encouraged cautioned charged to beware of it This is to bee resisted at least restrained to bee moderated if it cannot bee mortified 3 Religious fear Noahs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Noah warned of God was moved with fear This is a Religious fear and for its excellency is put for the whole of Religion and Devotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men fearing God translated Devout men Therefore whereas we are often charged against the two former that we have not too much of them we are as oft charged to get more of this which we can never have too much of 1 Sam. 12. 24. Exod. 20. 24. Matth. 10. 28. Fear not but fear again I say fear him Get a double measure of this holy fear to fortifie the heart against these two former fears This Religious fear hath a twofold object 1. Evil and is a fear of abhorrence 2. Good and is a fear of reverence 1 Evil is to be feared with fear of Horror 1 Evil of punishment 1 Temporary judgments I am afraid of thy Iudgment my flesh trembleth for fear of thee Destruction from God was a terror to me said Job and so a curb from sin The love of God is the only constraint to good and the fear of God to the Godly the onely restraint from evil 2 Spiritual Judgments I was afraid said Moses of the anger and hot displeasure of God 3. Most of all Eternal Judgments Knowing the terror of the Lord. How fearful is it to fall into the hands of the living Lord Our God is a consuming fire 2 Evil of sin yet more then all the former This is the mother of all these three fatal Sisters There were no cause to fear Temporal Spiritual or Eternal evil if not for this evil of sin Sin hath filled earth with bryars and thornes the body with Diseases the mind with grief head with cares soul with Terrors labors with toyl yea sin hath put that brimstone into hell and kindled that fire there yea hath carryed fire into Heaven and put wrath into God This is to be feared with a fear of abhorrence and abomination a wicked man may forbear sin the godly fears flyes hates â—in He feares an oath Iob feared God and eschued evil He feared God much but sin more God with fear of Reverence sin with fear of defiance both with a Religious fear This one fear well feared expels all other fears The heart full of this holy fear of sin hath no room to entertain any base tormenting fears 2 Reverential fear is the fear of God and is twofold 1. Of lower Saints proceeding from more weakness and arguing less perfection which fear hath pain doubt perplexity torment and is that we call the spirit of bondage that shuts out confidence and rejoycing And ariseth from these five causes 1 From the apprehension of Gods infinite holiness purity and therefore jealousie and indignation against sin and sinners 2. From the apprehension of the Lawes strictness rigor and severity 3. The dreadful threats of Gods wrath against sinners 4. Then the consideration of their own deep guilt great frailties manifold imperfections lastly which adds to all the rest the apprehension of God aâ— a distance to them and not yet in 1 Covenant relation 2 Of the higher Saints arguing lesse weaknesse and more Perfection therefore when this entereth the other endeth God hath not given us the spirit of fear but of power love and of a sound mind This fear argues perfection and the best constitution Job a perfect man fearing God This spirit of fear was upon our Saviour This ariseth from the apprehension of God in relation and in Covenant with us as our God These fear God 1. As a servant his Master whom he serveth as a son his father whom he honoureth as the Wife her Husband whom she loveth This is a most gracious fear timor amoris the fear of Love 2 They are said to fear his Word and to tremble at it Isai. 66. 2. Where Gods Word comes there comes power and causeth fear one rebuke thence shaketh and sweth the heart more then a thousand stripes doth a profane fool This is timor obedentiae fear of obedience 3. They fear his name They count Gods name the most holy reverend and fearful of all things in the world That thou maist fear that glorious and fearful name the Lord thy God Of this the Godly are very tender Joâ— feared God and therefore feared lest hiâ— sons might pollute Gods name in their hearts Others would not that their owne namâ— should suffer these that Gods This is timor honoris the fear of honor The first Reason of this Point why it iâ— the constant disposition of all the Godly even the least of them to fear the name of God is Because this fear is the initial grace the first grace that appears taketh heavens Alarum The fear of the Lord is the beginning of wisdome Before knowledg of God faith in God acquaintance with God dependance upon God delight in him comes fear The Spirit in his first approach injects fear as the first seed of Grace The Spirits businesse is first to be a spirit of Bâ—ndage afterwards of Adoption First to convince of sin afterwards to discover Righteousnesse and Judgement But fear is the holy porch at which all Grace enters In the first conversion of a stout and secure sinner Gods Spirit falls to undermining his hopes by strong convictions of his sin and misery then is Fear awakened Fear taketh the Alarum and calls up Conscience Conscience awakens Repentance Repentance Faith Faith calls up Prayer Prayer looks after the Promise Promise runs to Christ and awakens him as did the Disciples in their storm Lord save us we perish But Fear begins A little more fully to describe this conceive it thus Conviction calls upon a sinner Look well about thy self What meanest thou Oh sleeper Wilt thou dye in a sleep Up Fear see the danger hide thy self seek to escape for thy life now deliver thy selfe as the Roe Fear saith I exceedingly quake and tremble God is angry I am in great danger alone I cannot secure my self Now help Fear all you other Graces up Conscience Conscience saith I am troubled and would relieve Fear but thou must help me Repentance bestir thee Repentance break off sin without delay Repentance saith I would â—ase Conscience and secure Fear help Faith at a dead lift or I can do no good Faith saith I would help Repentance but thou must help me Prayer as Israel in their fear came to Samuel intreating him not to cease to cry to God for them so Faith saith Prayer cry aloud be not silent take no repulse pray not coldly but plead intreat beg for thy life Prayer saith How should I help if the Lord
help not out of the floor or â—ine presse of the Promises Now for a Proâ—ise to deliver Fear ease Conscience secure Repentance satisfie Faith and keep up Prayer Come some precious Promise how do â— long for a Promise Promise saith to Christâ—s â—s the Gibeonite to Joshuah Lord slack â—ot thy hand Lord remember thy Covenant and Word wherein thou hast caused thy serâ—ant to put his trust Or as David in anoâ—her case to Jonathan his bosome friend Thou hast brought thy servant into a Covenant of the Lord with thee deal thou kindly therefore with thy servant deliver me not up to thy Fathers displeasure but mediate for me hide nothing from me let me know whether thy Father be angry or pleased Here is nothing but fear all this while But then Christ answereth the poor soul in the words of Jonathan Fear not far be it from thee If I knew that evil was determined against thee I would tell thee Go in Peace He that seeketh thy life seeketh mine abide with me and thou shalt be in safety as David said to Abiathar Then is all quiet and Conscience secure But you see Fear stands Sentinel and procures this safety The Spirit of God is the Spring but holy Fear is the great wheel or else the weight that sets all a going No cares no prayers said Melancton no fears no hopes The second Reason As it is the initial first Grace so it is the last yea the lasting and standing Grace When we can speak but little of Faith Hope Love and nothing at all of Assurance Yet saith the soul I cannot deny this I fear God said Jonah though he fled from him or as the poor Egyptians in that sore famine fell down before Joseph We cannot hide this from thee we are ready to perish our store is gone money spent shall we dye at thy foot for want of bread Take our Lands make us Servants but let us live This fear is the lasting Grace therefore as it is called The beginning of wisdom Prov. 1. 7. so the fear of the Lord said Job that is wisdom it self And Eccles. 12. 13. it is called the sum and final conclusiâ—n of the whole matter So that when God â—romiseth his people shall not depart from â—im he puts his fear into their hearts Two â—hings make us safe engaging God and the â—oul reciprocally His Love to us that he â—ill not depart from us to do us good and our â—â—ar of him that wee shall not depart from â—im 3. This is the lowest and the abiding Grace â—hen Grace is at the lowest ebb As Chaâ—ity in Heaven so Fear on earth never fail 〈…〉 but when Prophesies fail and tongues 〈…〉 ase and faith languisheth fear remaineth â—s when the body is in a swoun there is no 〈…〉 ynt stirs the eye is shut or set breathing â—ot discerned pulse not felt yet there is 〈…〉 e because there is yet some warmth all 〈…〉 not cold and stiffe So when the soul is 〈…〉 he saddest desertion or under Tempta 〈…〉 on when there is no motion heavenward 〈…〉 ll to be discerned no affection no de 〈…〉 es no breathing as formerly in Prayer no 〈…〉 oving of the eye after a Promise or Christ 〈…〉 it Meat is refused Ordinances are un 〈…〉 oury yet well fare this precious grace of 〈…〉 ar the minimum quod sic the primum 〈…〉 ns ultimum moriens of the new Creaâ—e all is not dead the case is not desperate 〈…〉 keeps the soul warm from being stark cold and stiffe in sin I cannot say but yet I fear God I fear sin and I fear Hâ—â—â— This is the description of a Christian in the lowest ebb Who is among you that feareth the Lord and obeyeth the voice of his Servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God 4. This is the constant frame of the new heart and the stamp of Gods workmanship in the new Creature I will put my fear into their hearts that they shall not depart from me There grace begins there it continues there it increaseth there it never departs nor ends This fear is to the soul as the pulse to the body Primum movens ultimum moriens moves with the first and to the last The least Infant strongest young man feeblest old man all have their pulse continually beating One hath no sight another no hearing another is lame another sleepeth and all the Senses fast bound but no living man but hath his pulse ever moving The godly soul sometimes mourneth sometimes rejoyceth sometimes believeth sometimes doubteth sometimes prayeth sometimes cannot pray but alwaieâ— feareth and blessed he that feareth alwayes Prov. 28. 14. We may say the same of this Grace oâ— Fear which the Philosopher of the Sense oâ— Feeling 1. It is ortu primus the firâ—â— thing that appears 2. Duratione ultimu 〈…〉 It continues longest begins with the beginning and endeth not til the end of life 3. Usu maximus sight hearing smelling tasting not so necessary to life without them there may be life but feeling gone life is gone so without many other gifts parts abilities and the exercise of other graces at present such may live never without this fear 4. Hominis optimus Man the best Creature hath the quickest touch other Creatures exceed man in the four other Senses and the best Christian the most fear 5. Yet as he saith of Tactus it is usu summus nobilitate ultimus it is the sense of the least Nobility We prefer an eye ear before it so this principal Grace of Fear is little esteemed it careth for us most we care for it least and we set it far behind Hope Joy Confidence when it may be better then them all 1. This informes us that all Christians are not of a stature nor are all Graces to be alwayes found in every Believer Some are Cedars in Lebanon some as the Hyssop by the wall or as bruised reeds Some as fatted Calves in the stall well fed well liking fat and fair and full of life and lightsomeness Some as chickens not fully hatched or as weak tender chickens that droop and hang the wing that need the warmth of the wing to cherish them Some godly souls are all their their life time subject to bondage and kept low with fears can never get over the fear of death yet the Apostle saith Christ hath delivered these Som 〈…〉 are shut up long in the Prison of unbelief y 〈…〉 God shuts them in and will let them out a 〈…〉 doth shut them up in Mercy God sh 〈…〉 them all up in unbelief that he may have mercy on all Unbelief is Gods Prison Presumtion Satans Palace better to be bound iâ— Gods prison then to dwel in Satans paâ—lace Gods people are called his Prisoners Prisoners of hope his flock a Poor flock flock of slaughter in their own
gold a little of it goes a great way it is almost incredible how much ground a little gold one ounce may cover when beaten thin But it is more incredible how many frailties sincerity may cover Sincerity covered all Asa's oversights and there were five sad ones 1. The high-places not removed 2 Chron. 15. 17. 2. Syria relyed on after former experiences of Gods miraculous preservation forgotten chap. 16. 7 3. The Prophet committed ver 10. 4. The People oppressed verse 10. 5. The Physician relyed upon in his sicknesse Yet is Asa in the white Roll not black-book for his heart was perfect all his dayes God taketh notice of Jobs patience and records it not of his impatience but forgets it You have heard of the patience of Iob. Sarah spake but one good word and that is set downe She called her husband Lord. But when she shewed that reverence to her husband shee shewed both unreverence and untruth and unbelief to the Angel shee doubted and laughed and lyed denying it when she had done That one word remembred for then she spake her heart when she called Abraham Lord the other three evils are not so much as mentioned she was not her self when she laughed and lied but under a distemper Therefore how many courses doth the Scripture set out God to take that he may beget good thoughts in his people towards him It is the whole scope of Scripture to represent God gracious and merciful and man sinful and miserable 1. Sometimes God kindly cheereth them Come let us reason together saith the Lord Though your sins be as Scarlet they shall be as white as snow though as crimson they shall be as wool 2. Sometimes he takes it unkindly and challengeth them Why sayest thou O Iacob and speakest O Israel My way is hid from the Lord and my judgment passed over from my God 3. Sometimes he encourageth them Be of good cheer thy sins are forgiven Go in peace Thy faith hath saved thee Great is thy Faith c. 4. Sometimes excuseth them and pleadeth their integrity commending to the most their Graces and makes the least of their â—ins Neverthelesse I have a few things or some smal things against thee when he might have said many and great sins 5. Sometimes commendeth Thou art all faire my Love no spot is in thee I have not found so great faith in Israel as in â—he Centurion nor such love in an Apostleâ—s â—s in that poor Woman She loved much Luke â— 47. Therefore if you fear not to wrong your â—lves and charge your selves foolishly yet take heed you wrong not God and charge him foolishly to say he is an austeer Master he may reap but will not sow and you may sow but never reap he marketh only your offence not your graces of Repentance Faith and Sincerity Object 2. But I have too much reason for what I say I have no Grace because so little Answ. As there are little sins that are killing the smal lice were a great plague to the Egyptians so little graces are saving Each drop of water is water each spark of fire hath heat in it The grain of Mustard seed of Faith is full weight in the scale of the Sanctuary The penny hath the Kings Superscription as well as the twenty shilling piece of Gold But consider 1. There is an infancy in Grace therefore it is small not yet growne up 2 There is an infirmity and time of weakness as to younger persons when growne which may cast faith down and keep every grace under 3 May be thou hast thy stint and thy measure is but one Talent God gives to every one his measure of Faith He expectâ— not the like measure of all Ten Talent must produce more then five God giveâ—â— not to every one Grace as he did Mannâ— by the Omer each man alike 4. If there be a difference between littlâ— grace and much there is a greater between little and none at all Obj. 3. But were there grace in truth there would be growth Answ. And so there is But here is the mistake one may grow and he not be aware of which in the last point one grows in affection when not in knowledg or in judgment when not so much in affection and this much better There is a winter rooting to the trees as a Summer shooting If we grow not in confidence if in conscience if not in Assurance if in Repentance if not to eminency of parts if in integrity and humility it is much better Object 4. I have no Grace because no Parts Answ. This is a gross fallacy grace and parts are not all one The empty Vessel makes the greater sound The wise and prudent know not so much as the babe and simple one The little child is the great man in the Kingdom of God Better lowest parts with as low a heart then highest parts with as high an heart Where is the Wise Where the Scribe Where the great Disputer of the World How doth the Apostle vilifie proud parts and unsanctified abilities He that is Doctor in the Chair in the Sophisters Schools is no body in the Divinity Schools Philosophi Haereticorum Patriarchae The Divel commonly maketh use of the greatest parts God of the lowest Satan of the Serpent God of the Dove Moses the Man of God was a meek soft man of slow speech Corah and his company men of Renown because of their parts God had respect to his not to their Sacrifice Job a man who abhorred himselfe in dust and ashes his friends were the men of parts with whom when ever they died wisdom should dye with them yet though they thought Job might go to School to them and was hardly worthy to carry their Books after them We are more aged then thy Father they tell him yet God would heare him not them they must carry their Sacrifices after Job They could speak better and more plausibly he could pray better and more holily The Pharisee was the man of parts and no Grace the Publican of Grace but no parts yet he justified the other condemned Object 5. I have no grace because no comfort Answ. Grace and Peace are Sisters but not Twins Grace and Duty are the Seed Joy and Comfort the Harvest There must be a patient waiting between sowing in Righteousnesse and reaping in Mercy As there is much unsound joy where Grace never was so there may bee much sound Grace where never yet was much of spirituall Joy Obj. 6. Can there be any grace any faith where so many fears and troubles Ans. These argue Conscience is awake and that thy sense not the danger is greater One sees his house on fire he leaps out of his bed cryes out Fire fire Water water Help help with all his might he toyles fears sweats and saves his house Another comes dreaming out when he sees the fire flame out at the house top
balm and wine Parchment perfume apparel cord and line His wood for fire his harder leaves are fit For thousand uses of invencive wit Sometimes thereon they grave their holy things Laws Lauds of Idols and the gifts of Kings Sometimes conjoyned by a cunning hand Upon their roofs for rowes of tiles they stand Sometimes they twine them into equal threds Smal ends makes needles greater arrow heads His upper sap the sting of serpents cures His new sprung bud a rare Conserve endures And they extract from liquor of his feet Sharp vinegar pure hony sugar sweet 2 No mans sin or misery can make his case desperate where Christ is Physician The Leprosie dead Palsie Stone in the heart Bloudy Issue heart Ruptures Plague in the heart the stinging of Serpents strokes of divine vengeance or whatsoever else is incurable by men or Angels Christ doth perfectly cure without difficulty or danger 3 Oh how then are we bound to God for sending such a Doctor from heaven when mans case was desperate How much to Christ Jesus who voluntarily undertook such a low Imployment to be master of the society of Crâ—pples lame blind impotent persons When Charles the Great had perswaded Aygâ—â—andus an Affrican King â— Mahometan upon his voluntary promise to become a Chri stian to receive Baptism he entertained him at his Court placed there a company of poor and lame people at whom the barbarous King wondring the Emperor told him they were the servants of our Master Jesus Christ at which he grew offended and refused to be a Christian because he saw Christs servants to be in so mean condition But it is the glory of Christ to have the greatest respect to such What a speech is that Heaven is my throne and earth my footstool but to this man will I look who is of a contrite spirit and poor God will leave heaven and earth to look after a poor distressed soul. As a mother that hath other children whom she leaveth her maâ—ds to look after but one is sickly whom she saith I le look to this my self I 'l trust none of you'all I 'l sit up with it stay by it I 'l not stir from it So Christ chargeth the Angels to look after other of his Servants but him that is poor and contrite in heart saith Christ I 'l look to that poor soul all you Angels have not skil nor care nor compassion enough I 'l not from him but look to him and he is wel looked to whom Christ looks to 4. Here is then a singular encouragement for all distressed souls to go to Christ. To whom did he ever say Thy case is past cure Whom did he ever cast out and reject with repulses and denyals And now he is not absent though invisibly present His passion he hath put off but not his compassion Therefore wouldst thou bee made whole observe these five Directions 1 Before all other means used come to Christ Aâ—a was never cured because he only used meanes The Haemorrâ—oesse never mended while she used means and came not to Christ. But it must be 1. A coming with Faith The Centurions and the Lepers coming Lord if thou wilt thou canst make mee clean 2 With Prayer importunate Prayer as that father who besought Christ for his son and put Omnipotency upon it If thou canst do any such thing as ever thou didst help poor Creature as ever thou wilt have compassion on us and help us This was the coming of the Canaanitesse who when she had begg'd and waited for an answer and at length was called dog or little better shee retorts the terme Lord I am a dog But as ever kind Master threw crumb to dog or as ever thou scatteredst the least crumb of mercy to poor unworthy creature think upon mee Her faith and importunity prevailed 3 With Repentance This Mary Magdalens coming and thus came the penitent Thief at the last hour and was saved but the impenitent Thief dyed at the foot of Christ. Impenitency damnes while Christ looks on and is trodden downe while it looks on the plenty that it self never tastes of Were Christ to dye a thousand times he would not save one Impenitent person 2. Direction After coming to Christ then use of means not before Then must we go and wash in five waters 1. In the water of Repentance This was Magdalens wash and wash seven times in this Jordan with Naaman David washt seven times making so many Penitentiall Psalmes upon his Penitential washings and was cleansed In this sense we must be all Anabaptists yea Hemerobaptists God commanded divers Baptisms or washings Heb. 9. 10. So oft as any touched a dead body or any thing unclean he was to wash againe so we so oft as we are defiled by any dead works as they are called In which respect we may say with Tertullian I am born to dayly repentance 2. In the water of Baptisme a more sacred laver which we may not despise or neglect it is a Gospel fountaine of Christs own opening This our Poole of Siloam to which all Christs are sent Arise why tarâ—yest thou and be baptized and wash away thy sins This washing is but once there is one Lord and one Baptism 3. In the water of the Word This is the Churches wash wherewith Christ hath after Baptism further cleansed his Church That he may sanctifie and cleanse it by the washing of water with the word The Word is as the water of the Sanctuary Healing water Wherewith shal the young man cleanse his way By thy Word This is the Churches Holy water 4. In the Bloud of Christ. This the most precious Bath above all the rest the Kings Bath Herein those sealed Saints had washed their long robes and made them so white in the Bloud of the Lamb. 5. After all these the last washing is in the Sanctifying water of the Spirit Christs Bloud fetcheth out the guilt the Spirit the staine This the Apostle calls the Laver of Regeneration and Renovation of the Holy Ghost Christ Jesus comes with water and bloud This was shadowed ouâ— in the Ceremonious cleansing of the Leper where there was the bloud of a slain bird applyed with another living bird and running water and the person was pronounced clean Besides the blood of a dead Saviour there must be the application of running water and a living spirit Therefore beg after all the former washings another dipping of the spirit Lord wash me throughly from mine Iniquities and cleanse me from my sin If we be not thus Anabaptized our first baptisme is null as to salvation Except a man be born of water and of the spirit he cannot enter the Kingdome of God 3. Direction Then to Duties here is their proper place not before take up thy bed and walk expect not Christ to say thy sins are forgiven goe in peace be whole And that he should carry thy bed after
the same that in Malachi I will heal their back-slidings first ver 4. then growth 4 The means of all this I will be as the Dew ver 5 or as the Sun here There is a threefold growth or three remarkable growing times to the Christian two of which are manifest and sensible to all the third is to some lesse perceptible 1 The first growth is at his conversion which is a strange and supernatural growth a growth per saltum a translation from darknesse to light from death to life from a stone to flesh from a thorn to a fir-tree a bryar to a vine or a branch of a wild Olive to a grafted bough in a right Olive This is the greatest change in the world far greater then that from Grace to Glory at death Grace and Glory differ but gradually as the morning light and noon day But Nature and Grace do toto Coelo differre as much as light and darkness 2 The other sensible growth is at death when from an imperfect he grows to a perfect Saint from a militant to a triumphant This is a mighty shoot and growth per saltum then the feeble shall be as David yeâ— as an Angel who in one moment was creatâ— and made perfect in Grace and Glory There was not one feeble person among all the Tribes of Israel when they came out of Egypt there was while dwelling there So there shall be no feeble Saint go to Heaven but they shall be perfect when carryed hence by the Angels of God though they complain of feebleness here There shall not be thence an infant of dayes nor an old man that hath not filled his dayes for the child shall dy an hundred years old As there is in all dying or departed persons a great shooting in their stature observed so is there in the soul much more The least Infant shoots in the instant of Dissolution to that perfect knowledg of God and such a measure of grace as is not attainable here that he is as David and the tallest Christian comes to such a heighth that he is as an Angel of God 3. Between these two great and so remarkable growths there is a third which is to some more and to some especially at some times lesse perceptible and discernable and is fourfold in grace comfort experience acceptablenesse 1. In Grace and that 1. For the number and kind He that at first conversion had but a little godly sorrow now that seed hath brought forth seven fold What carefulnesse hath it wrought what clearing what indignation what fear what vehement desire what zeal what revenge How doth this little grain of Mustard seed multiply So that ye come behind in no gift waiting for the appearing of Christ. Here is a kindly shoot 2. In the measure of Graces His knowledge was dim and confused now is more clear distinct and certain before notional now practical and affectionate he before had dosires now endeavours good thoughts now good words and deeds longings before now labourings In his Repentance more fear of hell now more hatred of sin before more fears now more hopes before lesse love of God because of more fear now lesse servile fear because of more love before faith was historical now experimental of adherence now of assurance 3 In the strength of grace As the Calfe in the stall to an Oxe to beare the yoak from milk to strong meat from a babe to a strong young man who hath overcome the wicked one and from a strong young man to a solid experienced old father who hath known the Father He holds on his way and becomes stronger and stronger He was wont as a weak child to stumble fall now he hath more care and strength and falls not He stumbles at no command being strong in obedience staggers at no promise being strong in faith 4 In the actings and exercise of Grace which is a great growth towards perfection when acts grow to habits and habits are daily exercised The life of grace is exercise To live by faith to act it upon all emergencies to exercise conscience in all undertakings to devise liberal things The valiant man increaseth in strength when he is still about some notable acts to exercise his valour first to encounter a Bear then a Lion thâ—n a Philistin then not to fear an Hoste He growes not the great Scholer who hoards up much Learning but hee who brings out of his Treasure things new and old He not the rich man who hath much laid up in bags and chests but hath much laid out in good works Habits of Grace imply Truth exercise growth that denominates a Saint this one perfect Jesus Christ in his Infancy grew in grace waxed strong in spirit and filled with wisdom there you have the habits of Grace but when he came to growne age and to the work of his Ministry and Suffering he was then put much more upon the exercise of all Grace therefore he is said to be made perfect through sufferings And the Apostle calls them perfect or of full age who by reason of use or through an habit have their senses exercised to discern good and evil 5 In more fruitfulness and usefulnesse Psalm 92. To bear more fruit in age and to have their last exceed the first as Thyatira had You are full of goodnesse said the Apostle able to admonish one another Your faith groweth exceedingly and your love aboundeth Exhort and ediâ—ie one another as ye also do These are great commendations and a great progress in Grace when one becomes of a publick spirit and more useful Salute Tryphoena and Tryphosa who labour in the Lord and Persis who laboured much in the Lord. When the growth of a Minister and his profiting doth appear when a private Christian growes so eminent and useful that he may of an old growne Disciple be fit to be set apart for the publick Ministry as in the Primitive times they did this is a good growth But when they who have had the Time for Teachers have not the parts and proficiencie of good Learners it deserves reproof shews a poor growth 2 There is a growth in comforts when the Mourners in Sion have outgrown their old garments of mourning and have new white rayment of praise as Mordecai for sackcloth a Princes Robes for ashes beauty for drops of tears oyl of joy for spirit of heavinesse garments of praise Then shall they be called Trees of Righteousnesse the planting of the Lord. Hannahs growth from affliction to mourning from mourning to praying from praying to quiet waiting from waiting to believing from believing to obtaining from obtaining to rejoicing This an excellent growth when one hath taken all those degrees and gone through those five formes in the School of Christ beginning at Tribulation the first and lowest form and then coming into the next forme of Patience then into the higher of
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