o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prolicitur canibus Beza Not to dwell here Lastly we are not much troubled when we see the Sun set because wee expect it shall arise the next morning And the Sunne cannot bee totally p Sol nunquam totus obscuratur quod luna minor sit Arist eclipsed as the Moon may because the Moon which interposes is farre lesse then the Sunne 'T is so here let 's not be over-much dismayed when this Sun of righteousnesse sets q Psal 30.5 For though sorrow indure for a night yet joy may return the next morning Jesus Christ may be eclipsed but never totally as the worlds comforts may for though his face be hidden in great part yet some crevice of light remains to cheare and sustain the soule r Si impius es cogita Publicanum si immundus attende meretricem si homicida prospice latronem si iniquus cogita blasphemuÌ„ Peccasti poenitere millies peccasti millies poenitere Chrysost Hom. 2. in Psal 50. Wherein Christ and the Sun differ because sinne which interposes between Christ and us is farre lesse then Christ if sinne abound his grace will much more abound for his mercy is broader then our sinne or misery Thus you have seen at large the resemblance opened betweene Christ and the Sun yet know that in some things they are unlike especally five First the Sunne is but a creature when all is done but by Christ God made the Sun and world and all things in it Christ is from everlasting Prov. 8.25 Job 17.5 Secondly the Sunne can discover things obvious to the eye but cannot give sight a blind man may grope for the doore at noon-day Å¿ Rev. 3.8 Psal 36.9 whereas Christ inlightens the hidden man of the heart and gives t Deus qui lux est interioris hominis plus illi praestat quam Sol oculo nam Sol oculum ad se conversum illuminat aversum a se clausum deserit Deus vero non solum mentem ad se conversum illuminat sed etiam mentem ad se convertit quod lux oculo non praestat Augustin contra Pelag. lib. 2. cap. 5. eyes as well as light this Sunne hath healing under his wings and among other things hee cures our blindnesse Psalm 146.8 The Lord openeth the eyes of the blind 3ly some countries have too much of the Sun as they that lye in the torrid Zone and the Moore lookes black with it But no soule nor people can have too much of Christ nor can be tan'd and sunne-burnt here but the more we behold Christ the fairer and clearer we shal be So 2 Cor. 3.8 Indeed the Spouse saith I am black because the Sun hath lookt upon me Cant. 1.6 But She there speakes of the scortching Sunne of affliction not the refreshing Sunne of righteousnesse 4ly Astronomers tell us that whereas all other planets conjunction is the perfectest amity the Sunne contrariwise is good by u Agglutinaâ—â—r Domino 〈◊〉 6 1â— ut â—â—â—â—â—et arctioâ—â—â— esse coniunâ—â—â—onem Christi â—â—biscum quam viri cum uxore Cal. Non tamen eo proficit haec conjunctio ut illi efficiamur aequales P. Mart. Aspect but evill by conjunction Christ is good by aspect but then the sweetnesse and perfection of our amity consists in conjunction w Heb. 2.11 Joh 15.5 Eph. 5.30 31 32. Rom. 12.5 union and communion we are made one with x 1 Sam. 18.1 John 4.16 Joh. 17.23 Christ by love y Joh. 6.56 Eph. 3.17 Rom. 11.20 Gal. 2.20 faith and the z Rom. 8.11 Gal. 4.6.1 Joh. 3.24 4.13 Spirit being joyned to him we are one with a John 14.20 the Father b Phil. 3.9 1 Cor. 1.30 John 7.22.24 all that Christ is hath is ours and all our sinnes and miseries are his by c 1 Cor. 5.21 imputation and d Heb. 4.15 Isai 63.9 sympathy And being once joyned to him we can never be e Rom. 8.1.35 separated from him This is a glorious union and love-knot indeed neither men nor Devils can unty or dissolve it Lastly that lovely Candle must shortly be blown out for the Heavens shall passe away with a noyse the world and all in it shall be burnt up with fire f Vbi lumen immensum lumen incorporeum lumen incorruptibile lumen incomprehensibile lumen indeficiens lumen inextinguibile quod es tu Domine Deus meus Augustin in Soliloq cap. 36. But Christ shall endure for ever Both mentioned Rev. 22.5 And there shall be no night there and they need no candle neither any light of the Sun for the Lord God gives them light and they shall reigne for ever and ever Christ the Mediator shall bee King and shine among the Saints to all eternity Object But is it not said at the end of the world Christ shall deliver the Kingdome up to the Father 1 Corinth 15.24.28 g Nonnulli offenduntur cum Christum audiunt Regnum traditurum Deo Patri-fingunt enim propter haec illum esse longe minorem num existimant ita filium traditurum esse regnum ut illud fibi non retineat si hoc velint cogentur eadem ratione statuere Patrem se abdicasse universa potestate quando tradidit regnum filio Mat. 11.27 P. Martyr in 1 Cor. 15.24 how then shall he continue to shine in his wonted splendor for ever Sol. Distinguish between the substance of Christs Kingdome and the form or manner of administration in the former respect it is absolutely eternall Christ shall be a Head and a Husband and a Rewarder of his members for ever and an Everlasting Father for so Christ is called Isa 9.6 In the latter way the Lord Christ shall keep his Kingdome as Mediator till the last soule belonging to the Election come into Heaven and the doores are shut and then having no farther worke to doe as Mediator he shall surrender up the kingdome to his Father i I. Diodati in his Pâ—ous Annotations on the Bible opening that place and then the Father Son and Spirit in unity of Essence shall begin immediately to reigne over his Church and fill all his with Light Love Life and Glory But think not saith Peter Martyr 't will disanull Christs greatnesse to give up the Kingdome to the Father for the Fathers Greatnesse was not eclipst when he first gave the Kingdome to Christ Mat. 11.27 But onely the office of Mediatorship will now be shut up and God will change the meaner forme of Christs Kingdome into more perfection and beauty which Christ long'd for Job 17.5 Glorifie thou mee with thine own selfe with the Glory which I bad with thee before the world was So that you see Christ hath a double Kingdome Oeconomicall and Essentiall the former as Mediator which he resigns at the worlds end the latter as God which he possesseth with the Father and the Spirit for
God and most perfect and good there All was after the divine Image Gen. 1.27 they depend upon God as the effigies in a Lookâ—â—â— glasse on the face which likewise was tâ—â— perfect in the face before it appeare◠〈◊〉 the glasse See Jam. 1.17 Every good 〈◊〉 perfect gift comes down from above descenuâ— from the Father of lights Mark the similitude As beames flow from the Sunne and are of the like nature but were more perfect in the Sunne ere they flow'd there so all the good which is in the creature did not onely proceed from God as the Author and Creator but was first in God certain k The Platoniques who yet were heatheÌ„s held that whatsoever good is in the creature it is but splendor quidam summi illius boni A sparkle or beam of that infinite goodnesse that is in God And they said that then only was the good which is in the creature rightly used when by it men learned to go up return to the Creator Bp. Cowper on Psal 119.57 rayes shooting from that Sunne of Righteousnesse as Christ is called Mal. 4. â— Mans goodnesse is but the beam the image which is not so perfect as the Sun or face man may be good in the concrete but the Lord is good in the abstract By these three things you see God is no borrowed but a most independent good in himselfe and that all the creatures neither do nor can add to it The bounty of Kings is but as that of the clouds which though they showre down plentifully yet they first received all from the earth below them Now GOD hath all in himselfe without any dependance on others l Pulchrum coelunt puâ—chra terra sic pulchra aâ—ima sed pulchrior qui fecit illa Aug. but all things as they had their excellency from him so they depend upon him for continuation 4. God is a Free Good 4. Epithite the goodnesse 〈◊〉 God is free and therefore it is frequentâ—â—â—lled The grace of God Free grace and â—â—â—dnesse in God are all one See 1 Pet. 2. 〈◊〉 If yee have tasted that the Lord is gracious â—â—vers think Peter hath reference to my Text and so make goodnesse and graciousnesse in God all one Grace is nothing but the free favour and goodnesse of God to his people m Nullo enim nostro merito sed sua ipsius gratia suapte voluntate spontaneaque beneficentia impulsus commotus fecit haec nobis Deus Gasp Megan 2 Tim. 1 9. Rom. 3.24 You are justified freely by his grace Now this excludes not only Gods eying but our having any foundation of desert in us 2 Tim. 1.9 We are called not according to workes but his owne â—urpose and grace And therefore Isai 55.1 〈◊〉 n Quam sitis inopes exhausti scio nec posse vos pretio tanti boni participes fieri exploratum habeo Non igitur merita virtutum a vobis ut ad me adeatis exigo cum sitis contaminati flagitiis criminibus summis obnoxii non munera pietatis atque sanctitatis efflagito cum sceleribus innumerabilibus alligati sitis non denique par aequale tantis bonis pretium posco cum fieri non possit fideÌ„ tantum incensam incitatam reijâ—â— ut eam non secundum debitum sed secundum amplitudinem gratiae meae remunerem Hieronymus Osorius in Paraph. in Isai 55 1. pag. 200. Dei gratia vocatur quia gratis datur Aug. in Joan Quomodo est gratia si ex debito reddita Idem de Grat. Chris cap. 23. Nisi gratuita non est gratia Idem cap. 31. Isai 65.1.23 Hos 14.4 you 'l see God hath no impulsive moâ—ing cause in him to doe us good but onely his good will and pleasure for there he freely inviâ—es us to partake of his goodnesse and sweetnesse made out in Christ Ho! come come thirsty sinners buy wine and milk without money and without price hearken unto me and eat that which is good and let your soule delight in fatnesse q. d. Taste me freely for I am good Come monylesse penylesse meritlesse soules and worthlesse gracelesse sinners here is mercy in a Saviours bosome for you You see all the good things of God are freely tendred to all sinners without respect to any merit or desert in men which would eclipse free grace if not extinguish it No eternall life is the gift of God not wages but gift not due but free 'T is called a peny for the labourer 〈◊〉 crown for the conquerour not that wee but Christ hath earned it with good store of sweat and blood and we by holy live testifie the truth of our faith which applies Christ and God hath freely yet firmly promised it and so hath made himselfe a debtor saith Austin so that still God is a most free good 5. 5 Epithite Absolute and perfect God is an absolute sutable and perfect good unto the soule Communion with God and participation of divine goodnesse and sweetnesse is a Christians Summum Bonum his chiefe good o Sir Robert Barkley his Summum bonum Varro collected out of the Philosophers bookes 288 things in which according to their severall conceptions they would place our summum bonum mans chief good And thus forsaking or rather not spying the fountain they digd unto themselves broken eistems they shot wide and missed the mark at which David aimed Psal 144.15 Happy is that people that is in such a case viz incircled with all temporall blessings yea happy is that people whose God is the Lord. So your Bibles read it but the p Hen. Ainsworth on Psa 144.15 P. 185. Greek Septuagint translates it thus They count that people blessed that have these things but I pronounce them happy who have God for their Lord. Indeed to speak the truth God in Christ is not onely the chiefe but onely good of the soule as Mat. 19.17 q Mutabiles sumus à bono in malum nostra bonitas ad divinam collata malitiaest Theophylact in Mat. 19.17 In vetustis eâ—emplaribus legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quid me interrogas de Bono unus est Bonus Beza in locuÌ„ There is none good but one that is God Christ as man pute by this Title There is no absolute compleat good but God There is nothing the soule wants but 't is in God there is a streaming fountain of light and life in him and there is nothing can fill and content the soule but God give the childe rattles and cymballs yet nothing will still him but the breast give the soule all the gewgaws and vanities of the world and the riches of both the Indies yet nothing will quiet the soule but God The heart saith Hugo is little yet it desires great things it cannot satisfie a bird of prey for its dinner and yet the whole world cannot satisfie it And how is it possible the world which is globular should
mention of the names of other ther Gods Exod. 23.13 And the Israelites changed the Names of Idolatrous places Numb 32.38 However call not the Sabbath-day Sunday unlesse in reference to Christ the Sun of righteousnesse whose day it is and therefore called the Lords day Rev. 1.10 viz. A day set apart for if not by the Lord Christ to commemorate his Resurrection The rising of this Sun of righteousnesse in the Text Oh therefore lift up Christs glory in his own day speake good of his Name 't is not more for Christs honour then your good For without the conscionable and spirituall observation of the Lords day Religion lyes a bleeding 6. Learne of Christ the Sun of righteousnesse labour to be and doe like him The Sun keeps his Orbe c E sede itio facile fiâ— seditio doe you keepe your stations be you likewise of a f Injurtam facit acceptis Christi bonis qui illa tenacuèr sibi soli usurpat Musculus in Johan 1.16 doe you keepe your stations be you likewise of a f publick communicative nature keep still in motion and therein be swift and constant 7. and lastly Let Pilgrims take comfort your journey is long and wayes deepe but the Sunne is before you Musculus in Johan 1.16 Christ shines upon you here is some comfort you shall see your way Is this all No This Sun is in love with thee and courts thee in thy way it lookes upon thee cloathed with its own beauty Cant. 6.10 Who is shee that lookes forth as the morning faire as the Moone and cleare as the Sunne See how Christ admires his own Graces in thee By nature thou art blacker then Hell but he counts thee cleare as the Sun Glorious Titles are given to Beleevers which belong to Christ g Psal 105.15 Rom. 8.33 Gen. 23.6 Rom. 8.17 Rev. 5.10 Phil. 2.15 They are said to be anoynted and chosen to be Princes Heires Kings and lights in this world And there you see he compares his Church to the Sunne who yet is full of spots unlesse in reference to his own righteousnesse on her h Ezek. 16.14 and so she is perfect She is faire as the Moone cleare as the Sun Well goe on to admire and follow this Sun of righteousnesse then see for your comfort Mat. 13.43 When this life is ended you shall shine forth as Suns in the Kingdome of your Father Who hath eares to heare let him heare Jesus Christ is the Sun of righteousnesse Doct. 3d scil 1. The Sun of Righteousnesse Inherent he is in himselfe a holy pure and righteous Sun without spot without sinne 2. The Sunne or Fountaine of righteousnesse imparted scil All spiritual Graces are rayes shed from this pure Sun into the Heart 3. The Sun and Fountaine of Righteoutnesse imputed scil That perfect righteousnesse of God wherewith a Beleever is cloathed 4. The Sun of righteousnesse remunerative in scattering rewards and punishments i Non quia solis ctiam splendorem non superabunt sed quod nunc nihil fulgentius sole videmus Chry. Hom. 12. in Matth. with a just equall and impartiall hand All these may very well be included in the Text and therefore wee shall speak of them severally by Gods assistance First 1. Christ the Sun of righteousnesse inherent 1 Pet. 2.22 Christ is the Sun of righteousnesse inherent in himself which is nothing else but the full and perfect conformity of â—strists humane Nature Will and Wayes at all times and in every thing to the Will and Law of God according to the exactest rigor of the same k Dicitur ergo Christus per Antonomasiam Sol justitiae id est justus verusque sol bonus benignus liberalis bona sua omnibus impertiens Musculus in Mal. 4. p. 357. He did no sin but was a Lamb without blemish a Sunne without spot If Christ had not been innocent himself his sufferings had not been available for us John saith The Word dwelt among us full of Grace and Truth John 1.14 where Truth comprehends all the vertues of the minde and Grace all the beauties and perfections of the will Never man spake nor lived like him Enoch is commended for Piety Abraham for Truth Job for Patience Isaac for Meditation Joseph for Chastity Moses for Meeknesse Phineas for Zeale Samuel for Uprightnesse Daniel for Devotion and Solomon for Wisdome l Omnia in eo adeo erant divina quadam elegant ia suspicienda ut nihil possit fingi eo gratosius omnia quoque ejus absolutam adeo inimitabilem virtutem prae se ferebant ut nemo posset illum homine esse majorem dubitare Mart. Bucerus in Joh. 1. But all in Christ eminently when he was upon earth Hee went up and down doing good and judg'd it became him to fulfill all righteousnesse Matth. 3.15 This could not be otherwise for in him dwelt the fulnesse of the Godhead bodily 1. Quest Was he not like us in all things Quest 1 Yes sin onely excepted 2. Quest Did he not spring from a sinfull woman Quest 2 Ans True yet he was not conceived in sinne m Qumvis ex Abrahae semine genitus sit Christus nihil tamen contagii ex vitiosa natura contraxit quoniam ab psa origine purum servavit Dei spiritus nec tantum ut in se privatim sanctitate pol leat sed magis ut suos sanctificet Calvâ—n Luc. 1.35 See this point â—f the Incarnation excellently treated of by James Vsher Archbishop of Armah in a little Tract called Immanuel bound with his Body of Divinity pag. 3 4 5 c. for he was not begotten after the ordinary course by man but formed of the onely substance of a pure virgin and that in the conception overshadowed and sanctified by the holy Ghost and so that holy thing Jesus came without sinne from â—infull flesh 3. Quest How could justice afflict him in that measure that was innocent Quest 3 Ans n Non tantum pro nobis mortuus est Christus sed tanquaÌ„ a Deo maledictus peccator omnium scelestissimus imputatione mortuus est sie enim mori multo magis est quam meri Gal. 2.13 Sâ—rcerius in 2 Cor. 5.21 Christ Jesus had then all the sins of the Elect upon him and so was the greatest sinner in the world not by pollution but imputation 2 Corinth 5.21 He hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him See Isai 53.45 Quest. 4. But was hee not tearmed a Blasphemer Quest 4 a Wine-bibber an enemy to Caesar a Devil Ans God had one Son without sin no Sonne without slanders and persecutions And usually the worlds poysoned arrowes are shot at a white mark they are levelled at the godly to hide or lessen the reall wickednesse of themselves and fellow-sinners they blaze and aggravate the pretended infirmities of such as walke by Rule No soule so
satisfied divine justice and are most absolutely perfect and more righteous then Adam in Innocency but all this not in our own persons but in and by another even Christ All that he is hath done and endured being freely imputed unto us as if wee had been done and suffer'd it This is our Imputed righteousnesse and though it have many names in Scripture yet it flows onely from Christ the Sun and Fountaine of this Righteousnesse I finde that this is call'd the Righteousnesse of God of Faith of Saints and of Christ 1. This Imputed Righteousnesse is often call'd the Righteousnesse of God even the Divine Essence and in particular the Father Rom. 3.21 and 10.3 2 Cor. 5.21 Because God hath appointed to justifie man this way and no other and he as Judge is the justifier for the party offended must forgive m Non ait ut digni fit is sed ut dâ—gni habeâ—mini So Cajetan in 2 Thes 1.5 Rom. 3.26 2. 'T is call'd the Righteousnesse of Faith Rom 4.13 10.6 9.30 Because Faith onely is the hand that apprehends and Instrument that applies it Rom. 3.28 Faith singles out Christ as the onely sufficient l Rom. 3.22 Isa 9.6 1 Cor. 1.30 meanes of life and cleaves eternally to him for salvation 3. 'T is call'd the Righteousnesse of Saints Rev. 19.8 Because they onely are the subject of it and Christ never gives Imputed without infused Righteousnesse 4. 'T is call'd the Righteousnes of n Christus ut solus justus est ita suam justitiam in nos transferendo justos nos reddit Bullingerus Christ Jer. 23.6 And in the Text he is called the Sun of Righteousnesse because he lived and dyed for us and thus as Mediator efficiently justifies And so the Lord seeth no Iniquity in Jacob nor perversnesse in Israel Numb 23.25 1. Quest Are wee not righteous in Gods sight Quest 1 partly by Christs righteousnesse and partly by our own I answer No the Text is expresse Rom. 3.28 Wee conclude a man is justified by Faith without the deeds of the Law Linsey-woolsey-Garments were of old forbidden and so ploughing with the Oxe and Asse wee must not mingle nor couple Christs Righteousnesse and ours in Justification 2 Quest How Quest 2 Say our adversaries what righteous by another mans righteousnesse This is as if one should be said Alterius Doctrinâ doctus Learned by anothers learning c. I answer Dispar exemplorum ratio there is not the same Reason For one man is not united unto another as the Faithfull are to Christ Wee are members of his Body and are acted by one and the same Spiâ—it 3 Quest Doth not S. James say Quest 3 Wee are justified by works and not by faith onely Surely yes But he speaks not saith o Vide Bullingerum et Calvinum in Jacob 2.24 Calvin of the Imputation but demonstration of righteousnesse wee are righteous by works Non causative sed declarative Before others and in our own consciences But the word is full Rom. 8.33 By the deeds of the Law shall no flesh be justified in his sight The Inferences will be two First Inference 1 see the folly and madnesse of Justiciaries that doe not onely p Periculosa habitatio â—oruÌ„ quâ— habitant in Mâ—â—itis Bernard endanger their own precious soules but throw much dirt in the face of Christ for going about to establish their own righteousnesse they have not submitted themselves to the righteousnesse of God q The Papists jeeringly call it putative righteousness as Rom. 10.3 These dote on their own rags and reject his Robes They feed on husks and refuse viands Narcissus like they are enamour'd with their own shadows They stand a tip-toe and scornfully over-look Christ But when 't is too late then such will see the vanity of their own righteousnesse r Opera ante fidem inania ut cursus celerrimus praeter viâ—m Augustin Enarrat in Psal 31. when Death and Devills looke them in the face then they 'l know what it is to slight Christ The Lord rouze such and shew them their hopes are Cobwebs their foundations sandy and their end destruction except they get into Christ Å¿ Bâ—llarmâ—n hath his Tutâ—ssimum est c. Secondly How much comfort Inference 2 and confidence doth this administer to Beleevere they have the perfect righteousnesse of God upon them you may go to God with boldnesse look Death in the face with triumph and throw the Gauntlet to sinne Men and Devills as Rom. 8. What shall I say You have recovered more by Christ then you lost by Adam For 1. Adams righteousnesse was uncertain and â—uch as it was possible for him to loose 't was in his own keeping and therefore he lost it so soone But the righteousnesse wee have by Christ is made surer to us were it in our own custody wee might be tempted to sell it as Esau his birth-right for a messe of pottage But blessed be God it is in Christs hands and so it cannot be taken from us Our life is t Ponitur in tuto quia reponitur in Christo Col. 3.3 1 Pet. 1.5 hid with Christ in God and wee are kept by the Power of God to salvation 2. Admit Adams righteousnesse had been unchangeable yet had it been but the righteousnesse of man O but this is the righteousnesse of God and as the second Adam was a farre more excellent person then the first so is his righteousnesse more absolute more glorious To conclude Thou that hast the least faith thou that art the poorest and weakest beleever know thou art bottom'd on this rock cloath'd in this purple the very perfect righteousnesse of God is thine by imputation O that thou hadst eyes to see thy happinesse and an heart to be affected with it that so thou mayst rejoyce in it and be thankfull for it 4. Christ the Sun of righteousnesse remunerative 4. And lastly Christ is the Sun of righteousnesse remunerative he is a Sunne of righteousnesse or righteous dealing in impartiall distributions of rewards and punishments First he is the Sun of Righteousnesse remunerative in remembring defending and rewarding his followers and that because he hath promised it and they depend on him for it 1. u Promittendo se fecit debitorem Aug. Because he hath promised it and now must be as w Servus sum expecto alimeÌ„tum miles sum exigo ab Imperatore stipendium vocatus sum postulo ab invitante promissum Ambr. good as his word I could easily instance in Temporals Spirituals and Eternals I referre you to the Margent x Psal 36.6 7. 2 Pet. 1.1 and Psal 24.5 Heaven is called a Prize for the Runner a Penny for the Digger * NoÌ„ in merit is nostris sed in misericordia Dei salus humana consistiâ— Orig. in Rom. lib. 9. cap. 11. not that man but Christ hath earn'd it and God hath promis'd it 2. The Saints depend on him for it
34. to 36 Of the Phoenix and that Christ is the true Phoenix Page 269 to 271 Philosophy proves God is good Page 119 Christ the best Physician Page 272. ad finem Pittie the incredulous Jewes Page 177 178 Let Pilgrims be comforted that have the Sunne of righteousnesse shining before them Page 222 223 Christ as the Sun among the Planets he is ever in the midst Page 196 197 Plead before the Lord for mercy Page 290 Christ sheds his Beames plentifully Page 184 All the policy in the world cannot hinder Christs risings and manifestations either in soules or Nations Page 257 258 Davids policy when brought before Achish Page 2 3 There is a lawfull Policy Page 3 4 Christ can heale Politically and recover sicke Kingdomes Page 277 278 The Popes insolency in stiling himselfe the Sun among the Starres and assuming many other properties and descriptions of Jesus Christ Page 213. to 216 Prayer helps us to retaine experiences Page 25 In Prayer wee taste God Page 39 Prayer the meanes to be cured Page 290 How a Preacher may worke on his hearers Page 31 Let not the beautifull Mother of Gods Patience bring forth the ugly monster of thy Presumption Page 246 Prizing our experiences will helpe us to remember them Page 24 25 Wait the accomplishment of Promises Page 246 Cleare Prophecies of Christ of old for three Reasons The Vses many Page 165. to 180 We see many glorious Prophecies fulfilled Page 172 We must wait the fulfilling of Prophecies that are yet unfulfilled Page 178 179 All Prophecies but scripturall not much to be heeded Page 179 180 Of the book of Psalms and the occasion of the 34. Psalm Page 1. to 5. R. Christ spreads his Raies like the Sun freely suddenly impartially plentifully Page 181. to 184 The causes of our great Rain and waters Page 19 20 Range not after broken cisterns when the fountains are ful Page 22 Christ for all his cures looks for no Recompence but thankfulnesse Free grace is not Fee grace Page 288 Reckon on the rising of others with but against Christ Page 261 262 A Redeemer for men not Angels Page 11 Relapses dangerous yet curable Page 286 Reliques of corruption and mud in the best heart in this life Page 83 to 100 Most Relish not heavenly things The Reason why Page 57. to 63 How to Remember experiences for ever Page 24 25 The Remembring of our experiences begets trust in God Page 22 23 There is a Remunerative righteousnesse in Christ Page 244 to 246 Repetition of Sermons urged and commended Page 36 True Repentance is never to be repented of unlesse that we repented no sooner Page 54 Tasts of God Reserved for the elect Page 63 Rest not in truth of Grace but labour for more grace else t is not true Page 95. to 99 Of â—â—â—ists Resurrection Page 249 250 Vse Reverence in solemne Assemblies because Angels observe you Page 9 10 Our Reversions better then our possessions Page 92 Christ a bountifull Rewarder of his friends Page 244 Rewards prepared for such as win others to Christ Page 18 19 Christ the Sunne of Righteousnesse 1. inherent in himselfe 2. imparted in us 3. imputed 4. Remunerative All handled at large Page 223. to 246 When Christ riseth Page 247. to 265 Though Christ set he will rise again Page 264 265. When Christ ariseth many will rise against him Page 261 Wherein the manifestations of Christ are like the rising of the Sun and wherein unlike Page 254. to 260 Christs rising is our healing Page 265. ad finem Worship this rising Sun Page 260 261 The Christian Sabbath is Christs day in this sense it is Sunday or a day dedicated to the Sun of righteousnesse though it ought not to be called Sunday but the Lords day as John hath Christned it Page 221 222. God is tasted in the Sacrament there beleevers taste and see how good the Lord is Page 40 Saints may meet with troubles in Gods wayes much more shall wicked ones in the Devils Page 3 Why Saints have not perfect hell here but have some taste of Gods goodnesse to sweeten our pilgrimage Page 80 to 82 How Saints are not perfect here Page 77. to 100 In what sense Saints are said to be filled to be perfect and not to sin Page 87. to 90 Sampson a type of Christ Page 198 199 Our Sanctification from Christ Page 232. to 236 Motives to labour for Sanctification Page 236. to 239 God alone can fill and satisfy the poore heart of man Page 131 132 Onely one Saviour Page 185. to 187 The sacred Scriptures are full of affections and require affections in Christians Page 29 30 All the spirituall Senses accompany true life Page 102 103 Our head Christ is sensible of our infirmities Page 286 Sermons to be repeated in the family Page 36 Christ hath his settings prepare for them Page 162. to 165 In what manner Christ shâ—ds his comfortable beams 181 to 184 The shinings of Christ described Page 181. to 184 We are not meere shops of the Spirit for then our failings would be his Beleevers are so acted by Him as to act with him Page 90 91 Let 's be sicke of this world for here is but a taste of GOD. Page 85. and 99 Men and women naturally sick and in a crazie condition till Christ cure them Page 280. to 282 Satans baits of sin are tasted by many to their cost Page 64. to 66 Some sin against God because he is good Page 136 The Lord tempts not to sin Page 137. to 140 Sinne ordered by Christ and yet he abides pure he can touch pitch and not be defiled Page 203 204 How be that is born of God sinneth not Page 89 Great old sins curable Page 283. to 285 Christ a skilfull Physician Page 272 ad finem Slanders neither to be invented reported nor beleeved Page 140. to 142 God and Christ have been slandered Page 141 142 Sluggishnesse an enemy to grace Page 60 The spirit of slumber hath possessed many Page 63 Wicked Society a snare Page 62 63 Some sofened by Christs shinings others hardned Page 206 God will not spare the impenitent Page 231 Sparkles of glory flew out of Christs abasements 248 249 True knowledge is not bare Speculation Page 101 102 God in Christ a speciall good to the elect Page 124 125 Christ the beauty of Soules Page 194 He cures sick Soules Page 274. to 276 How the Spirit dwels in us Page 90 91 The dazeling splendor of Christ Page 190 to 194 The â—winkling Starre-light of creature-comforts cannot make day if Christ the Sun be wanting Page 207 208 Stout Sinners shall be subdued Page 158 159 Christ Strong in his motions Page 198 Streights to the godly are but tryals Page 3 Christ disparkles his beames and gives comfort Suddenly Page 182 183 Of Christs Sufferings Page 230 231 Christ is the Sun of righteousnesse he is like the Sun in 21 respects unlike in five Page 180. to 211 An old Heresie that Christ dwels
to satisfiâ— thee all commers When all the Elect which are a numberlesse number Rev. 5.12 shall have tasted divine sweetnesse here and drunk their fill of those Crystall Rivers in glory 't were blasphemy to think there should be the lesse in God still in Christ fulnesse dwels The Sunne hath not the lesse for filling all the lesser vessels of the Starres with light So here c. 2. The best way to draw more abundantly out of this well is to communicate to others the o Though both armes grow yet that which a man useth is the stronger and bigger so is it with our gifts and graces Trap. on Mat. 25.16 pag. 567. Scienâ—iarum ea vis est natura ut quo plus doceas eo ditior ac doctior fias Bodin more you improve and impart talents the more talents shall be given you but to bury one in the eaâ—th is the way to have that taken from you Besides as when others feed with you this doth encrease your appetice and draw down that which you would not have eaten alone so at this heavenly banquet the more the merrier nay the better cheare Much is to be gotten by communion with Saints And a Saint cannot convince and reclaime another but he betters himselfe and exercises his graces and gifts and as a needle or a Weavers shuttle are the better for using so are our graces c. 8. True grace and envie cannot sleepe in one bed nor rest in one soule Reas 8 There is no envie in spiritualls allowable Hypocrisie and envie may be twins but if thou hast true grace thou wilt not envie grace and gifts in others but cherish those sparks and encrease them as much as may be Heare Moses Numb 11.29 Would all the Lords people were Prophets John he must increase John 3.30 but I must decrease See how well contented he was One member doth not envy another for what it is hath or weares p 1 Cor. 12. We are all one body anothers grace will not darken thine but all together make one constellation 9 Beleevers cannot but delight to make joy in heaven Reas 9 to make Christ the q Si angeli sibi invicem in coelo gratulantur dum videÌ„t restitui ingregem suum quod diffluxerat nos etiam ejusdem gaudij socios esse decet Calv. Angels and all the glorified Saints to break out into singing and rejoycing Why this is the work of Heaven at the conviction and conversion of one sinner A coy sinner cannot stoop and sip of this nectar but there is shouting in heaven and loud musick amongst the Angells as you see Luk 15.10 If at the making of the world as Job 38.7 then much more at the conversion of a sinner which is the greater wonder at the making of new heavens and a new earth wherein dwells righteousnesse 2 Pet. 3.13 Lastly Reas 10 by consequence r Nihil praestantius aut magis optabile quam animam eripere e morte aeternâ Calvin in Jacob. 5.20 nothing finds such acceptance and recompence with God as this No usury so gainfull as the winning of soules James 5.20 He that converts his brother hath saved a soule from death and shall hide a multitude of sinnes God will mention it to their praise and comfort another day For if the workes of mercy towards the bodies of others which are vessells of dung and breathing lumps of clay shall yet be mentioned that day as Mat. 25.35 then much more such as aimed at the good of others soules which are Jewels of such price that one soule is more worth then the world Surely this will hide a multitude of other failings and this may bring many temporall comforts and blessings along with it To winde up this bottome in a word here is matter of reproofe and duty 1. Of reproofe to two sorts of men Vse 1 1. To such as are negligent in this duty All minde their Å¿ Quaerere quae sua suÌ„t est privat am utilitatem gloriaÌ„ quaerere et negligere communem utilitatem et gloriaÌ„ Christi seu evangelii Erasmus Sarcerius in Psal 1.21 own things few the things of Christ and the soules of others Every one takes up that wicked speech of Cain Am I my brothers keeper 2. To such as allure men to sinne earthlinesse and vanity They say not with David taste c. but as children of the Devill they imitate their father and are tempters to evill saying O taste and see how sweet sin is how good the creature is These are of the forlorne hope that march undauntedly upon the mouth of hell these shall be damn'd with a witnesse Here above others comes in the ring-leader in intemperance every Town almost hath a king of drunkards These perswade and force men not onely to taste but drink deep of that cup of devils these carry the sins of others to Gods tribunall The hottest seats in hell are kept for these t God hath plagued our drunkennesse with immoderate raine which hath spoyled much corn and is like to produce scarcity The Lord hath turned our summer into winter and whereas Christ said The harvest is great and the labourers are few wee may say the labourers are many the harvest is little Famine is a most fearfull judgement Lam. 4.9 10. Ocyus torquet lentius tabefacit sensim occidit Basil Ser. 3. contra div avaros Two sins chiefly produce this great raine and waters that have faln 1. Our Starre gazing and Prognostications which foretell these things God suffers it to come to passe as a judgement on the Land for suffering such things to harden people in the belief of them some beleeving the Almanacks have carried their corn wet into the barne fearing more raine and there it grows See Perkins touching yearly Prognostications third Volum pag. 653 to 667. 2. Our gluttony and swinish drunkennesse wee have fought against God with his blessings and now he begins to disarm us For this floud of drinke within are come flouds of water without this sweeping raine as Solomon calls it Pro. 28.3 Let Magistrates therefore scatter our innumerable Conventicles of drunkards let Ministers stand in the gap and say Spare thy people O Lord and let us all humble our selves under his mighty hand Wee have deserved showres of fire and brimstone from heaven God is now plaguing the land for these sins Now they health it on their knees a sacrifice to the devill and force others to drink as those that thrust the bottle to the nose Habak 2.15 But the time is at hand when they shall beg upon their knees for one drop of water when they shall be fed with fire and brimstone for ever The very heathen shall rise up in judgement against them see Ester 1.8 Vse 2 2. Of exhortation to all men to evidence the truth of their own conversion by alluring others to Christ perswading them to taste how good God is
and goodnesse are termes convertible 2. Among the creatures there are found many things good therefore much more is their Creator good Quicquid enim in effectu est id longeÌ„ praestantius in causâ invenitur 3. A thing is said to be good in that it is perfect but God is essentially and absolutely perfect Ergo. 4. The better a thing is the more communicative 't will be for Bonum est sui communicativum but God is ever making forth his goodnesse to the creature in creation and preservation Ergo. 5. That is good which is the centre of all desires so is God Deum omnia appetunt entia non primo sed quia esse appetunt saith Scaliger But now to pitch on some particulars We will enquire 1. What this goodnesse of God is 2. How it may be illustrated and set forth To the first I answer 1 Enqu What the goodnesse of God is Goodnesse is the perfection of things for which they are desireable Perfectum id est cui nihil deest That is perfect which wants nothing God is thus good His goodnesse may be thus described It is a communicable attribute whereby the divine essence is in and of it selfe mercifull good liberall and bountifull communicating good to the creature k In Deo nihil est quod non est ipse Deus Zanch. yea to speake properly God is goodnesse it selfe for there is no accident in God whatsoever is in God is God for God is such as that whatsoever is in him is essentiall so that goodnesse is God and God is goodnesse Psal 144.2 My goodnesse so he calls the Lord. To the second Enquiry I answer 2d Enqu the goodnesse of God may be illustrated set forth by seven Epithites 1. 'T is so communicative 1 Epithite Universall good Psal 145.9 â—uk 6.35 that he is a generall and universall good Psal 145.9 The Lord is good to all and his tender mercies are over all his works He is kinde to the unthankfull and unto the evill Luk. 6.35 Good to his enemies yea to all his creatures good to man and beast Psal 73. The whole earth is full of his goodnesse In their creation he made all things perfectly good in themselves and relatively good for some use to others In their l Vide Marlorat in Mat. 5.45 sustentation he continually preserves and governs them all their life and motion comes from him The young ravens taste of his bounty he openeth his hand and all the creatures are satisfied he causeth the Sun to shine and rain to fall on just and unjust Thus you see he scatters common beames of his goodnesse o're the whole creation c. Nay to shew that God is indeed an universall good m Genebrard in Psal 145.9 let me tell you the very devills and damned in hell do partake of his goodnesse For if God be infinite 1. In wisdome to devise still greater and crueller Torments if he please 2. In power by strong hand to put them when he will with ease into execution 3. In justice eternally and infinitly to punish sin committed against it there being sufficient foundation of guilt in the creature to cleare and justifie God in his proceedings Then it is evident he could inflict sorer punishments on the damned then he now doth for then a thing is infinite when it hath no end but hath still a farther step to goe Ergo. c. Obj. I but 't is said they shall have judgement without mercy Object Jam. 2.13 Sol. T is called judgement without mercy Sol. in two respects Duration and Apprehension 1. n Uâ—i mors sine morte finis sine fine defectus sine defectu quia mors semper vivit sinis semper incipit dâ—fectus deficere nescit Greg. mor. l. 9. c. 47. Vide I. Yates modell of Divinity p. 58. Aug. de Civ Dei l. 21. c. 3. In Duration For they shall never to eternity be eased of the least jot of that punishment once inflicted on them 2. In Apprehension because the greatnesse of their insufferable torments doth swallow up all sense of mercy and make them think the Lord could not inflict sorer punishments upon them Quest But wherein can the Devils partake of this goodnesse Ans Why in three things Being Mitigation and Employment 1. In their very Being not onely in respect of their first estate o Coloss 1.16 In the beginning of time not the beginning of eternity Amb. Hex l. 1. c. 4. Aug. de Civ Dei l. 11. c. 32. when in the beginning of the world they were made glorious creatures spirituall immortall intellectuall free holy wise powerfull and the inhabitants of Paradise capable of seeing God clearly But also in their present condition they are his Creatures for he made them Angels though not He but sin made them Devils and their Being is continued from God and some p Dr. Twisse lately Prol to the Assembly of Divines now in glory godly learned have maintained Condemnation to be a lesse evill then Annihilation 2. In mitigation of their deserved punishment For certain it is they are not punished according to the height of that measure of punishment which their sinnes have merited and Gods wisdome justice and power could inflict upon them For their heynous offence q Albin quaest in Genes deserved not one Hell onely but a thousand hells because in so high a State without any temptation r David Dixon in exposition on Mat. 8.29 Matth. 8.29 And the evill Spirits cryed out Art thou come to torment us before the time Whence we may conclude there is a time comming when the Devils shall bee more tormented then they are as yet 3. In Employment and in respect of their ministery Å¿ Daemones sunt spiritus nocendi cupidissimi à justitia penitus alieni superbia tumidi invideÌ„tia lividi sallacia calâ—â—dâ— Aug. de Civ Dei lib. 8. cap. 12. because the chief mirth of Devils is to doe mischief they are most pleased when God doth use them to try the good or fry the wicked or if his mercy doe not extend to them in this employment yet it is undoubtedly shewed in them by bringing light out of darknesse in using such impious and bad Agents for effecting of his good ends And thus the Lord suffered Satan to perplex Job for his t Lombard Sent. l. 2. dist 44. good though there might be in the Devill a will to destroy But all power is of God Rom. 13.1 Thus you see the very damned and Devils partake of Gods goodnesse and that there is no place that can bee imagined wherein there is not some impression of Divine goodnesse And therefore well might David say The Lord is good to all and his tender mercies are over all his u God was but 6 dayes in making the world 7 in destroying one Citie Jericho Chrys workes When he plagues us 't is lesse then our iniquities deserve for God pitieth his
1. The Word 2. Prayer 289 290 Doe thus and in patience possesse your soules wait wait I say on the Lord his time the best 291. THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST MALA 4.2 Part of it The Sun of righteousnesse shall arise with healing in his wings MALACHY a John Diodate in Argument on Mal. signifies an Angel or Messenger and because there is no mention elsewhere of this Prophet some thinke it no proper name but a name of office and that thereby may be meant Ezra or rather Haggai who is so termed Hag. 1.13 But howsoever it is likely he was the last of the ancient Prophets and certain it is that this Malachy wrote to the severall Tribes which were returned from Babylon after the re-edifying of the Temple confirming the doctrine of the fore-going Prophets and carrying on the Reformation of what was yet corrupt either in Gods service or the peoples lives Of the Chapter This Chapter is neere of kin to the Gospel not onely in place but nature for it is purely Evangelicall sounding with silver Trumpetts the Messiahs approaching Wherein is contained both matter of prediction and injunction 1. There is matter of prediction touching three particulars Judgement Mercy and John the Baptist 1. Of judgement and furry to all impenitent and obstinate sinners vers 1. b So Hierome and the ancient Expositors By it opposing their former blasphemy Mal. 3.15 such as will not receive Christ as his coming the day is coming the grand Assizes that will make a gaole-delivery when all stout-hearted sinners shall as so much stubble be cast into the hot Oven of Gods wrath saith Remigius which is Hell saith Lyra. 2. Of mercy and goodnesse to the Godly vers 2. and 3. Where three things are promised Christ Growth and Victory 1. There is a Promise of the Messiah vers 2. The Sun of righteousnesse shall arise with healing in his wings i. e. Christ shall come according to all your expectations to refresh your drooping soules 2. There is a Promise of Growth in grace vers 2. And ye shall goe forth and grow up as the calves of the stall I know c Hierom. Reâ—â—g Vâ—tab and. so Tertull. lib. de Resur c. 31. some understand this of Christs second coming and the resurrection when beleevers shall goe out of the Prison of this life or the grave into heaven But I rather think it signifies the increase of grace in this life You shall grow The 70 hath it skip or frisk The Chalde You shall thrive or grow fat and plump As the calves of the stall The 70 hath it Like calves at liberty but Marbeck signifies Saginarium a stable or stall where calves are fatted The drift is this All d Corpus nostrum continuè aut crescere coÌ„stat aut decrescere sic etiam necesse est spiritum aut proficere sâ—mper aut deficere Gen. 18.12 Vidit Jacob in scalam Angelos ascendentes descendentes stantem vel residentem neminem Bern. Epist 91. 254. Gods elect shall grow and thrive in grace Ezek. 47.3 4 5. John 15.2 Philip. 1.6 James 2.5 Grace is of a growing nature and the wicked grow every day worse and worse 2 Tim. 3.13 Phil. 3.13 14. 3. There is a Promise of Victory over enemies of the Church vers 3. And yee shall tread down the wicked for they shall be ashes under the soles of your feete in the day that I shall doe this saith the Lord of Hosts You shall tread them down The Chaldee reads it You shall thresh them the meaning is you shall be over them and subdue them and trample them as dirt under your feete Now hence you may observe 1. God many times letts his people see their desire on his and the Churches enemies 2. God many times destroys the wicked enemies of his people by the hands of the Church and by their meanes Yee shall tread e Luther call'd his grones his gunns but beleevers may have other weapons too Psal 58.10 Heb. 12.4 Rev. 17.14 15. c. 3. Wee must wait with patience for these things In the day that I shall doe this saith the Lord. 4. When Gods people engage against their enemies God himselfe will be their Generall The Lord of Hosts Wee have had much experience of these things in our dayes 3. As there is a Prediction of judgement and mercy in these three things so of Gods sending John Baptist to fore-run the Messiah vers 5. and 6. Behold I will send you Elijah the Prophet c. The Papists understand it of the true Elijah and Ribera is fierce for it the reason of their contention is to prove the Pope is not Antichrist for saith Sanders Elijah for certain must resist him but Elijah is not yet come to doe it Ergo f John called Elias noÌ„ propter identitatem personae sed spiritus et virtutiâ— Jun. Parall lib. 1. Par. 31. Pet. Martyr Loc. clas 3. cap. 16. sect 21 22. Lucas Osiander thinks that by Elias here is meant Martin Luther We say that by Elijah here is meant John Baptist Luk. 1.17 Mat. 17.10 11 12 13. and Mat. 11.13 14. All the Prophets prophesied till John and this is Elias which was for to come Saint Mark makes the last words of Malachy to be the first words of his Gospel Now the work of John was by preaching of repentance and thundring out the Law to prepare and make way for Christ for Mercy would be wellcome to sin-discerners 2. As you have a Prediction touching these things so you have an Injunction vers 4. Remember the Law of Moses c. g Lex enim manifestando Dei justitiam homines propriae injustuiae coarguebat Nam in praeceptis Dei tanquam in speculo intueri poterant quam procul abessent à verâ justitiâ it a admonebantur quaereÌ„dam esse alibi justitiam Cal. in Gal. 3.24 The Text. The Law was a School-master to lead us to Christ therefore he bids them reade and minde that Again whilst he is speaking of Christ the Saviour he would not have them grow wanton or secure for the Law must continue a rule of obedience to the worlds end finally because from hence they were to have no more Prophets till Christs coming when John should be his forerunner he would have them give the more diligence in reading and exercising themselves in the Law And thus we have taken a view of the whole Chapter Now to the Text. The Sun of righteousnesse shall arise with healing in his wings If we look on these words with reference to the matter foregoing Two poynts may be observed 1. That Christ who is a scorching Oven to proud sinners is a refreshing Sun to drooping Saints 2. That Christ is a reviving Sun of righteousnesse onely to such as feare God and tremble at his glory If you look on the words as they are in themselves you have in them a prediction and a description of
ever For of his Kingdome as God there shall be no end Luk. 1.33 Heb. 1.8 When the extinguisher is clapt upon the Sun Christ shall continue to give light unto the Church and that for ever For the Lamb is the Sun there k Christus erit Sol tuâ—s ita ut lumen à Sole mutuari necesse non sit ne ergo mutationem ullam aut vicissitudinem rerum pertimescas lucem enim perpetuam ac immutabilem habebis Pignetus in Apoc. 21.23 Rev. 21.23 Let us come to the Inferences of this poynt First Vse 1 is Christ Jesus the glorious Sunne of the Church and is this a l Sol quiâ— solùs peculiar title and character of Christ then admire the impudence of Antichrist that man of sin that can heare his flatterers call him the Sun of the world Nay the Pope pronounceth himselfe to be greater then the Emperour by so much as the Sun is greater then the Moone Proud things have been done by Popes and said often m Sir R. Bark his Sum. Bon. Pag. 110. 186. 199. Pope Gregory the seventh made the Emperour Henry the 4th stand three dayes and three nights at his gates barefoote in frost and snow to entreat for Absolution and Pope Alexander the third made Frederick the Emperour at Venice fall down and aske him forgivenesse whilst he trod on his neck applying that Scripture to himselfe n Psal 91.13 Super aspidem Basiliscum ambulabis Never such fearefull Tenets as now concerning the Pope That God ratifies what ever he doth that if the Pope doth at any time change his minde it is presum'd God doth also change his That 't is not lawfull to appeale from the Pope to Christ That the Pope may decree against the Epistles of Paul because greater then Paul Nay it was disputed in their Schools whether he be a pure man or as it were a God and whether he doth not participate both Natures Divine Humane as Christ doth What shall I say All the Titles of Christ have been given to Popeâ— as o Bâ— Mourton in his Booke called The Grand Imposture Pa. 246 247. 251 252. Bishop Morton shews as 1. The Bridegroome of the Church This title was put into the Miter 1300. An. This title peculiar to Christ Joh. 3.29 p Nemo coÌ„mitcit sponsâ—m suom vicaris Bern. Epist 237. ad Sugenium Papam Bernard was much offended at the Popes presumption in this Ministers are but Paranymphs or under-suitors for Christ and the friends of the Bridegroome 2. Pope Innocentius the eight was said to be in Royalty and Unction above his fellows An attribute proper unto Christ Heb. 1.9.3 Pope Paulus the second a Celestiall Majesty 4. Pope Pius the fourth The voice and Oracle of Truth proper to Christ Job 14.6.5 Pope Innocent the eight mentioned but now One above all Principalities and Powers and whatsoever is named in this or the other world see Eph. 1.21 2 Thes 2.4.6 Pope Sixtus Quintus called the Corner stone in Sion proved pretlous and chiefe foundation proper to Christ Isa 28.14 1 Pet. 2.6.7 Pope Gregory the 13th called Power Might or Majesty of God on Earth and againe q Dominus noster Deus Popa Our Lord God the Pope Lastly for this Metaphor in the Text as Athanasius was anciently called the light of the Church r Basilius magnus à Greg. Nazianzeno Orbis Lumen Sol inter sydera Nazianzen in Orat. de Basil Teste Baron An. 371. num 93. and Basil the great light of the world and Sun among the Stars So generally the Title of Sunne hath been given to many Popes by their cogging Parasites and blasphemous Flatterers Object Some may say Ob. others gave unto Popes these Titles they required them not Sol. Sol. Will this excuse poore Herod at the day of Judgement that the people cryed out Acts 12.22 The voyce of God and not man He required it not But ought to have sharply reproved them and did not Simon Magus is not read to have required that estimation as to be called The mighty Power of God Acts 8.10 Besides it cannot be denied but that these Titles were used of Authors in their Dedicatory Epistles and Personall Orations unto Popes and were never reproved for it Nay whereas Pope Gregory 13th as you heard was called Power Might or Majesty of God on Earth and our Lord God the Pope himselfe authorised it in the Papall Glosse And now having said somewhat of Popes blasphemous Titles 't were easie to say as much of their wicked lives which shew them to be Devills Incarnate r See M. Cyprian Valera translated out of Spanish by John Golburn Anno 1600. Treating of the lives of the Popes Innocentius the eighth had 16 Bastards John the 13th defloured Virgins and drank healths to the Devill Gregory the ninth a notorious lyar John the eighth a whoore Sylvester the second for the Popedome gave body and soule to the Devill In a word all of them from Boniface the third An. Dom. 605. have been blasphemers murderers hereticks acting the part of the Antichrist That sits in the Temple and hath borns like the Lamb which cannot be said of the Turke and he hath exalted himselfe above all that is called God Above Kings and Emperours and Christ himselâ—e Å¿ Significat tamen Paulus Christum suis radiis quos ante adventum suum emittet tenebras in quibus regnabit Antichristus prosligaturum quemadmodum Sol priusquam appareat nobis irradiatione suâ fugat noctis Teâ—cbras Calvin in 2 Thes 2.8 But shortly it shall appeare Antichrist is no Sunne but a blazing Meteor which shall fall as lightning from heaven or ratheâ— a Globe of darknesse and ignorance whom Christ the Sun of Righteousnesse shall destroy with the brightnesse of his coming AMEN Vse 2 2. From hence I may take occasion to speak somewhat of an old heresie newly revived with some in these dayes that Christ dwells in the Orbe and circle of the Sunne and is ascended no higher this was the opinion of the t Manichaei solem adorabant ut Deum imo censebant ipsuÌ„ esse Christum ibi habitare filis virtutem Aug. contr Faustum li. 2. c. 6. Plinius ex Homero Soli dat clogia nimis augusta divina Plin. lib. 2. cap. 6. Manichees Hermians and Passionists as both Nazianzen and Austin affirme And this heresie among others is revived and new drest in these licentious wanton times The Scriptures they wrest and abuse to maintaine this strange opinion are all those Allegoricall Texts that liken Christ to the Sun such as my Text and likewise that place Psal 19.4 which they reade thus He hath set his Tabernacle in the Sun whence they inferre Christ dwells bodily in the circle of the Sunne and there sits as in a fiery chariot The naming of this heresie is sufficient confutation and yet because there are who talke of such a thing I shall speake foure
is purged and sweetned Answ dewes and cold offensiue moistures dried up and health procured to men and as by them all things are warm'd and cherisht plants beasts and men are quickned and all things at Spring revived which seemed dead or bedrid in Winter So Christ the Sunne of Righteousnesse by his word and Spirit purgeth them whom he enlightens and he brings life and health into the world 2. What is meant by healing under his wings healing in such a place I answer The Syr. and Arab. translates it Health upon his tongue thinking that a fitter place u Antidotum verbi serpentis venenum expugnat because he came and preached life and now intercedes for health for us But we must not be wiser then the Text that saith In alis In his wings Expositors differ Some will have it taken from Hennes that cherish their young with their wings Others say 't is the same Metaphor carried on and that by wings is meant the Sun-beames Let us examine them both 1. Some will have it to be an Allegory distinct from that of the Sun taken from Hennes that cherish their little Chickens under their Wings Thus Austin and others p Austin quoting this place Rich. Ward on Mat. 23.37 pag. 308. both as the Wing gathers defends and cherishes the young i. As it cluckes and gathers the young together that were scattered before So Matth. 23.37 How often would I have gathered thy Children together even as a Hen gathereth her Chickens under her wings but yee would not The Hens clucking and spreading her hovering wings calls the Chickens together that strive who shal come first under her wings The Lord Jesus Christ by his Word and Spirit cluckes and gathers the Saints to himselfe and into sweet communion q Iohan. Stumpfius in Postil Alegor EvaÌ„g parte hyemali pag. 1 26. one with another See r Cant. 2.4 opened Cant. 2.4 Hee had me into his Wine-cellar and his Banner over me was love The use of the Banner Flagge or Ensigne in Warre is at the sound of the Trumpet or Drumme to gather the Souldiers to the Company or Captain to whom they belong Love is Christs Banner and the displaying and manifesting of that with the shrill Trumpet of the Word gathers the Elect militant unto Christ the Captain of their salvation and into sweet communion one with another Å¿ John 17.23 1 Cor. 1.13 Rom. 3.28 Acts 2.42.46 especially in these t Ezek. 11.19 Hosea 3.5 latter times 2. As the Wing gathers so it cherishes the feeble Chicken The warmth of the Wing hatches the Egge and strengthens the young Chicken Why thus Christ receives us into his bosome and into communion with himselfe to u Psal 138.8 Apoc. 3.2 revive and cherish and strengthen the things are ready to dye and with the Pâ—llican he feeds us with his owne blood Come unto me saith Christ and I will give you rest Mat. 11.28 3. As the Wing defends the young and that 1. From the storme w Gallina ingruâ—nte tempe state sub alâ—s recipit pullos ita etiam Christus Stump p. 128. and tempest So Christ is a refuge against the storm and a shadow against the heat Isai 25.4 51.16 This is the best shelter to the soule in time of persecution 2. From ravenous birds of prey that watch to devour them Christ guards and defends us from all the powers of darknesse t is he keeps us from x Quid est in pennis ejus Mal. 4. In protectione ejus unde Psal 16. dicitur Sub umbra alarum tuaâ—um pretige me Augustin Gallina pullos suos contra milvi aliarâ— avium rapacium impetum defendit ita etiam Christus nos ab insidiis volucrum infernalium tuto praestat Stumpsius in Allegor Evang. Parte Hyemali pag. 127. all danger Psal 91.3 4. He will cover thee with his feathers and under his wings shalt thou trust And 17.8 Keep me as the Apple of thine eye y Ephes 6.12 Hide me under the shadow of thy wings So that if you make it a distinct metaphor it holds forth the bosome-embraces and providentiall dispensations of z Saints like Chickens under these wings id ibid. pag. 129. ad 132. Christ a Corn. a Lapide in locum Cornelius ae Lapide would have it to point out a further mystery That as Christ is the Sunne of the Church so the true Bird of the Sunne which is the Phoenix They say that rare creature for there is but one lives about five Ages and then building her a Nest of sweet Spices which with the heat of the Sunne and her Body kindle there she b Singing Moritur me non moriente senectus burneth and from her Ashes c Ovid metam 15. ariseth a new one to succeed her sure I am there is but one Saviour and in such a Nest hee suffered on the Crosse and rose out the third day exceeding glorious With healing in his wings The flight of that rare creature the Phoenix into Aegypt is reported by Tacitus to happen under Tiberius And Solinus tells us That being taken some thirty yeares afterwards it was by the command of Claudius shown publickly at Rome and the whole matter registred among the Acts of the d Wil. Burton in Annot. on Clements first Epistle to the Corinthians pag. 68. to 72. Citie Origen Lactantius Eusebius Clement with many others speak confidently of the e A Cyril Epiphanius Ambrose in his Hexam Tertull in his Poem de judicio Domini and his Tract de Carnis resurrect thus Il lum dicoâ— ali tem Orientis peâ—uliarem de singularitate famosum de posteritate monstrosum qui semetipsum libenter funerans renovat natali fine decedens atque succedens iterum Phoenix ubi jam nemo it erum ipse quia non jam alius idem Vide etiam Joh. Alsted Theolog. Nat. part 1. p. 217. par 2. p. 474. All these are confident Phoenix Tert ullian thinkes hee hath Scripture for it For so that place Job 29.18 which in the vulgar is I shall die in my Nest and multiply my dayes as the Palme and in our Translation as the Sand he reads thus I shall die in my Nest and multiply my dayes as the Phoenix And thus Beda and the Greeke Septuagint translate it We answer The word Phoenix signifies also a Palm-tree as well as that rare bird and there it can have no animall signification So that this is a fallacy of equivocation from a community in Name inferring à commmon Nature learned men bring many arguments against this Fiction 1. f Herodotus in his Euterpe Tacitus in his Annals and Piin. Hâ—st Nat. l b 10. cap. 3. Most Authors speak doubtfully of it and g Ionston Thanmatogr Nat cl 6. cap 27. And many others many flatly deny it 2. It would produce a vegetable production in Animals and unto sensible natures transferre the propriety of plants that is